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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 51 Zhen is Thunder. Zhen: Success. When thunder comes, there is fearful trembling; afterward, laughter and cheerful talk. Thunder startles for a hundred miles, yet the sacrificial ladle and wine remain secure.
䷲
Zhen is Thunder. Zhen: Success. When thunder comes, there is fearful trembling; afterward, laughter and cheerful talk. Thunder startles for a hundred miles, yet the sacrificial ladle and wine remain secure.
Zhen: Success. When thunder comes, there is fearful trembling; afterward, laughter and cheerful talk. Thunder startles for a hundred miles, yet the sacrificial ladle and wine remain secure.
51 Zhen is Thunder
The character “Zhen” is composed of the rain radical with chen as its phonetic element. The Explanation of the Trigrams says, “It means movement,” while the Miscellaneous Trigrams says, “It means rising.” The hexagram’s form has two yielding lines representing Kun and one firm line representing Qian. Kun’s yin is above and Qian’s yang below; yang is hidden and unable to emerge, while yin presses it down and prevents it from rising. Thus Zhen occurs. This is what is meant by “thunder emerging from the earth and stirring it,” and therefore the hexagram is called “Zhen is Thunder.”
Zhen: Success. When thunder comes, there is fearful trembling; afterward, laughter and cheerful talk. Thunder startles for a hundred miles, yet the sacrificial ladle and wine remain secure.
The Explanation of the Trigrams says: “All things emerge from Zhen; Zhen is the east.” According to the Shuowen, “east” means movement. Yang energy moves things; in time, it is spring. Spring is the beginning of the four seasons, which is precisely Qian’s original energy beginning and reaching success; therefore it is called Zhen. “Fearful trembling” means dread; “laughter and cheerful talk” means harmony and joy. Zhen represents laughter and also speech: when Zhen manifests as anger, it is frightening; when it manifests as joy, it is delightful. Hence, “when thunder comes, there is fearful trembling; afterward, laughter and cheerful talk.” Zhen represents feudal lords, who received territories of one hundred li; Zhen also represents alarm, hence “thunder startles for a hundred miles.” Zhen represents chang wine, a sacrificial vessel. As for the ladle, the note to the Book of Odes says: “There is a thornwood ladle; it is used to carry meat from the ding and raise it onto the sacrificial stand.” This means that when conducting a sacrifice, one keeps sincere reverence in one’s heart. Even if sudden thunder erupts, it cannot take away what one is guarding; hence, “the sacrificial ladle and wine remain secure.”
The Tuan Commentary says: Zhen is success. Fearful trembling when thunder comes—fear brings blessings. Laughter and cheerful talk afterward—afterward there are established norms. Thunder startling for a hundred miles—those far away are startled and those nearby are afraid. One may go forth and preserve the ancestral temple and the altars of land and grain, becoming the master of the sacrifices.
The substance of Zhen is originally Kun; when stillness reaches its extreme, movement arises. Qian brings one yang line, which is covered by Kun’s two yin lines; it struggles upward and emerges. Its image is thunder, and its virtue is movement. Yang energy surges forth, unobstructed, hence “Zhen is success.” Zhen has two meanings: in human beings it is fear, and in Heaven it is thunderous alarm. When sudden thunder and violent wind occur, all must change countenance; even sages at times stand in awe of Heaven’s majesty. This is the admonition to serve the Supreme and seek abundant blessings, hence “fear brings blessings.” When thunder ceases and the air becomes harmonious, all things are born, and the human heart also feels refreshed. The spirit clears, the body is at ease, and speech and laughter are cheerful without departing from normality. This is what it means for words to become a rule for the world, hence “afterward there are established norms.” Another interpretation says that Zhen receives Qian’s original energy; “afterward there are established norms” is connected with “Qian’s original energy, through its nine lines, reveals Heaven’s rule,” and this also makes sense. In short, fearful trembling and cheerful laughter show that Heaven exercises awe and blessing together, while the sage responds with anxiety and joy, without harming the harmony of Heaven and Earth and thus attaining the joy of generation. Fearful trembling responds to Zhen; cheerful laughter attains its success. “Thunder startling for a hundred miles” means that thunder is heard for a hundred miles: thunder emerges nearby from the earth, but its sound is heard far away. Those far away are still afraid, while those nearby are even more alert. Zhen is the eldest son, sufficient to take charge of the ritual vessel. “Going forth” means the ruler goes out, and the eldest son is able to preserve the ancestral temple and the altars of state, becoming the master of sacrifice. As master of sacrifice, he is reverent; the eldest son solemnly tends the palace and respectfully serves the temple. Even when sudden changes occur, he does not lose the sincerity required to carry the sacrificial wine and wield the ladle. These are all the ways of handling Zhen. The sage merely models himself on Heaven.
Comparing this hexagram to human affairs, the "Yu Zao" chapter of the Book of Rites says: "If there are fierce winds, swift thunder, and heavy rain, one must show reverence and change demeanor; even at night, one must rise and dress." A gentleman "apprehensively cultivates and reflects upon himself," never failing to be reverent at all times, and becomes even more cautious when encountering sudden changes. If a petty person is indulgent and careless in ordinary times, originally having no sense of "alarm and apprehension" or "trembling awe," once thunder and lightning roar in wrath, he cowers in fear upon hearing the sound, unable to control himself, and occasionally even dies from a single strike—how could he ever hope that fear might bring good fortune? Although Zhen represents a change in the Heavenly Dao, it is actually summoned by human affairs. Heaven does not show extra leniency toward sages, nor does it treat ordinary people with extra severity. Only if one can render due reverence when the shock comes, will one retain one's normal composure when the shock recedes; thus, the joy of "smiling and talking" comes directly from "alarm and apprehension." One who can seek good fortune when facing sudden changes is one who takes proper principles as standards in ordinary times. Though places may be far or near, reverence knows no priority or delay; hence it is said, "it strikes fear into those far away and causes apprehension in those nearby." Zhen means movement, and movement must have stillness; Zhen means rising, and rising must have lying low. This is the essential principle of human actions and daily conduct. Among human affairs, none is greater than revering the spirits and reaching out to ancestors, offering sacrificial wine and raising the spoon, handling each task with a sincere heart without daring to drop them. Though times may change, the mind remains composed; though events may be frightening, the spirit remains at ease. Without genuine reverence from the bottom of one's heart, how could one achieve this?
Applying this hexagram to the state, “The sovereign emerges from Zhen.” Zhen is Qian’s eldest son, sufficient to act in place of the ruler-father, proclaiming authority and bestowing blessings. Heaven’s Zhen is thunder; the ruler’s Zhen is anger. This is what the Great Plan means by “The sovereign is then moved to awe.” In ancient times, King Wu became angry once and the world was pacified; this is the meaning of Zhen’s success. Zhen is authority, but Zhen is also benevolence. Heaven’s thunder and lightning erupt, followed by rain and moisture. At once the gathered yin forces submit in fear, and all creatures flourish. Those who dread its authority are terrified to the soul and tremble with fear; those who receive its favor eat its virtue and drink its harmony. This is the image of fearful trembling and cheerful laughter, which takes shape from this. A sage king embodies Qian and brings order; he can make the multitude fear his authority, but must also make them cherish his virtue. A feudal lord’s territory is one hundred li. The reach of authority and virtue begins at one hundred li and extends to the four seas; thus “those nearby rejoice and those far away come,” truly not limited to one region. In the seasons, Zhen is spring; among the five phases, it is wood, embodying the living energy of Heaven and Earth. Heaven and Earth take loving life as their virtue, and a ruler takes cherishing living things as his heart. His lofty, expansive virtue lies in conscientious diligence; it can create blessings for the people below and establish models for later generations. “Preserving the ancestral temple and the altars of state” is the ruler’s task. When the ruler goes forth, the eldest son takes charge of the ritual vessel; even before becoming ruler, he can inherit the virtue and position of his ruler-father and become master of the sacrifice. The Correct Meaning says that this explains “the sacrificial ladle and wine remain secure.”
Viewed as a whole, this hexagram follows Ding. The Sequence Commentary says: “None is more suited to preside over the ritual vessel than the eldest son; therefore Zhen follows it.” The “vessel” is the ding. Once the revolution is settled, the eldest son must be established to inherit the body and carry on Qian; hence “preside over the vessel.” This is why Zhen follows Ding. Zhen receives the firm yang energy of Qian’s original power and erupts swiftly in response to the season. Its authority striking like a blow is the vigor of Heaven’s movement; its nurturing of all beings is the virtue of providing beginnings. Therefore the sage treats conscientious effort as noninterference and love of life as divine martial power. “Fearful trembling” and “cheerful laughter” are fundamentally one principle: in fearful trembling one stands in awe of Heaven’s majesty and dares not be reckless; in cheerful laughter one receives Heaven’s virtue and one’s vital energy attains harmony. This is the principle of thunder emerging in spring and being stored in autumn. The upper nuclear trigram is Kan, which represents anxiety, hence the image of fear; the lower nuclear trigram is Gen, which represents compliance, hence the indication of harmony and joy. Gen represents the ancestral temple and the state altars, hence the image of these. Zhen represents going forth and guarding, hence “one may go forth and preserve.” Zhen represents sacrifice, hence “becoming the master of the sacrifices.” As a hexagram, Zhen emerges from Ding and Ding takes renewal as its meaning: stillness transforms into movement. Zhen returns toward Gen and Gen takes stopping as its meaning: movement transforms into stillness. In movement, sound is heard for a hundred miles; in stillness, reverence concentrates the mind. Thus one can bring blessings, leave models for posterity, startle those far away, frighten those nearby, preserve, and sacrifice without losing what matters. This is called knowing how to handle Zhen well. As for the meanings of the six lines, each corresponds to its time. The first line holds one yang and is the master of Zhen. From the second to Xun is the turn from spring to summer, when thunder first begins to sound. The third reaches Li, the fourth Kun, the fifth Dui, and the top Qian; when yang energy goes into hiding, the Way of Zhen ends. The lines also correspond in pairs: the first opposes the fourth; the first is firm, while the fourth sinks into yielding, so the fourth’s “mud” is inferior to the first’s auspiciousness. The second opposes the fifth; the second “loses its valuables,” while the fifth “has business,” so the second’s “do not pursue” is inferior to the fifth’s “nothing is lost.” The third opposes the top; the third is “trembling,” while the top is “searching anxiously,” so the top’s journey is ominous, inferior to the third’s “going forward without blame.” In general, the way of being in Zhen is centered on “fear, reflection, and self-cultivation.” Except for the first line, all fail to embody the way of being in Zhen; therefore the Tuan Commentary’s words belong exclusively to the first line.
The Great Image says: Thunder repeated—Zhen. The gentleman thereby fears, reflects, and cultivates himself.
“Repeated” means twice. Since both the upper and lower trigrams are Zhen, it is called repeated thunder, just as Kan is called “doubled Kan.” Thunder is the awe-inspiring anger of Heaven, the sound of yin and yang striking against each other. It makes people hear it and shudder, their expressions changing; crooked thoughts are thereby dispelled. Thus, when thunder comes, none fails to feel fear. Yet fear occurs in a moment, whereas self-cultivation and reflection belong to ordinary days. A gentleman is reverent at all times; when thunder comes, he becomes especially cautious, and after it retreats he reflects and cultivates himself anew, never daring to relax. Joy, anger, sorrow, and pleasure all accord with Heaven; he fears only that examining himself may fall short and bring about a heavenly change. Therefore, by keeping fear in the heart, one looks upward in awe of Heaven’s majesty; by adding cultivation and reflection to one’s conduct, one reverently receives the Way of Heaven. This is called “the gentleman thereby fears, reflects, and cultivates himself.”
[Divination]
○ Divination for general fortune: Your luck is entering a period of movement. Guard against excess; act cautiously and restrain yourself to avoid losses.
○ Divination for warfare: This shows battles continuing for several days in succession; you must remain fearful and alert when the time comes.
○ Divination for business: Thunder shakes loose what has been stagnant. Stagnation means accumulated stock; in other words, goods that have piled up will all find an outlet and be sold for a time. The Commentary on the Image says, “Repeated thunder: Shake,” indicating one or two rounds of brisk buying and selling.
○ Divination for achievement and reputation: Thunder is the qi of growth and emergence; repeated thunder indicates successive successes.
○ Divination for the home: Guard against construction or activity affecting the house foundation. The top line says, “At its neighbor’s,” so a nearby neighbor will surely undertake building work; prayers and offerings are advisable.
○ Divination for marriage: Zhen represents the eldest son, and its complementary trigram is Xun, the eldest daughter—an excellent match.
○ Divination for illness: This is an excess of liver-wood, so guard against a dangerous change.
○ Pregnancy: A boy will be born.
○ Divination for a lost object: It will be found as soon as you make a move.
51 Zhen is Thunder
The character “Zhen” is composed of the rain radical with chen as its phonetic element. The Explanation of the Trigrams says, “It means movement,” while the Miscellaneous Trigrams says, “It means rising.” The hexagram’s form has two yielding lines representing Kun and one firm line representing Qian. Kun’s yin is above and Qian’s yang below; yang is hidden and unable to emerge, while yin presses it down and prevents it from rising. Thus Zhen occurs. This is what is meant by “thunder emerging from the earth and stirring it,” and therefore the hexagram is called “Zhen is Thunder.”
Zhen: Success. When thunder comes, there is fearful trembling; afterward, laughter and cheerful talk. Thunder startles for a hundred miles, yet the sacrificial ladle and wine remain secure.
The Explanation of the Trigrams says: “All things emerge from Zhen; Zhen is the east.” According to the Shuowen, “east” means movement. Yang energy moves things; in time, it is spring. Spring is the beginning of the four seasons, which is precisely Qian’s original energy beginning and reaching success; therefore it is called Zhen. “Fearful trembling” means dread; “laughter and cheerful talk” means harmony and joy. Zhen represents laughter and also speech: when Zhen manifests as anger, it is frightening; when it manifests as joy, it is delightful. Hence, “when thunder comes, there is fearful trembling; afterward, laughter and cheerful talk.” Zhen represents feudal lords, who received territories of one hundred li; Zhen also represents alarm, hence “thunder startles for a hundred miles.” Zhen represents chang wine, a sacrificial vessel. As for the ladle, the note to the Book of Odes says: “There is a thornwood ladle; it is used to carry meat from the ding and raise it onto the sacrificial stand.” This means that when conducting a sacrifice, one keeps sincere reverence in one’s heart. Even if sudden thunder erupts, it cannot take away what one is guarding; hence, “the sacrificial ladle and wine remain secure.”
The Tuan Commentary says: Zhen is success. Fearful trembling when thunder comes—fear brings blessings. Laughter and cheerful talk afterward—afterward there are established norms. Thunder startling for a hundred miles—those far away are startled and those nearby are afraid. One may go forth and preserve the ancestral temple and the altars of land and grain, becoming the master of the sacrifices.
The substance of Zhen is originally Kun; when stillness reaches its extreme, movement arises. Qian brings one yang line, which is covered by Kun’s two yin lines; it struggles upward and emerges. Its image is thunder, and its virtue is movement. Yang energy surges forth, unobstructed, hence “Zhen is success.” Zhen has two meanings: in human beings it is fear, and in Heaven it is thunderous alarm. When sudden thunder and violent wind occur, all must change countenance; even sages at times stand in awe of Heaven’s majesty. This is the admonition to serve the Supreme and seek abundant blessings, hence “fear brings blessings.” When thunder ceases and the air becomes harmonious, all things are born, and the human heart also feels refreshed. The spirit clears, the body is at ease, and speech and laughter are cheerful without departing from normality. This is what it means for words to become a rule for the world, hence “afterward there are established norms.” Another interpretation says that Zhen receives Qian’s original energy; “afterward there are established norms” is connected with “Qian’s original energy, through its nine lines, reveals Heaven’s rule,” and this also makes sense. In short, fearful trembling and cheerful laughter show that Heaven exercises awe and blessing together, while the sage responds with anxiety and joy, without harming the harmony of Heaven and Earth and thus attaining the joy of generation. Fearful trembling responds to Zhen; cheerful laughter attains its success. “Thunder startling for a hundred miles” means that thunder is heard for a hundred miles: thunder emerges nearby from the earth, but its sound is heard far away. Those far away are still afraid, while those nearby are even more alert. Zhen is the eldest son, sufficient to take charge of the ritual vessel. “Going forth” means the ruler goes out, and the eldest son is able to preserve the ancestral temple and the altars of state, becoming the master of sacrifice. As master of sacrifice, he is reverent; the eldest son solemnly tends the palace and respectfully serves the temple. Even when sudden changes occur, he does not lose the sincerity required to carry the sacrificial wine and wield the ladle. These are all the ways of handling Zhen. The sage merely models himself on Heaven.
Comparing this hexagram to human affairs, the "Yu Zao" chapter of the Book of Rites says: "If there are fierce winds, swift thunder, and heavy rain, one must show reverence and change demeanor; even at night, one must rise and dress." A gentleman "apprehensively cultivates and reflects upon himself," never failing to be reverent at all times, and becomes even more cautious when encountering sudden changes. If a petty person is indulgent and careless in ordinary times, originally having no sense of "alarm and apprehension" or "trembling awe," once thunder and lightning roar in wrath, he cowers in fear upon hearing the sound, unable to control himself, and occasionally even dies from a single strike—how could he ever hope that fear might bring good fortune? Although Zhen represents a change in the Heavenly Dao, it is actually summoned by human affairs. Heaven does not show extra leniency toward sages, nor does it treat ordinary people with extra severity. Only if one can render due reverence when the shock comes, will one retain one's normal composure when the shock recedes; thus, the joy of "smiling and talking" comes directly from "alarm and apprehension." One who can seek good fortune when facing sudden changes is one who takes proper principles as standards in ordinary times. Though places may be far or near, reverence knows no priority or delay; hence it is said, "it strikes fear into those far away and causes apprehension in those nearby." Zhen means movement, and movement must have stillness; Zhen means rising, and rising must have lying low. This is the essential principle of human actions and daily conduct. Among human affairs, none is greater than revering the spirits and reaching out to ancestors, offering sacrificial wine and raising the spoon, handling each task with a sincere heart without daring to drop them. Though times may change, the mind remains composed; though events may be frightening, the spirit remains at ease. Without genuine reverence from the bottom of one's heart, how could one achieve this?
Applying this hexagram to the state, “The sovereign emerges from Zhen.” Zhen is Qian’s eldest son, sufficient to act in place of the ruler-father, proclaiming authority and bestowing blessings. Heaven’s Zhen is thunder; the ruler’s Zhen is anger. This is what the Great Plan means by “The sovereign is then moved to awe.” In ancient times, King Wu became angry once and the world was pacified; this is the meaning of Zhen’s success. Zhen is authority, but Zhen is also benevolence. Heaven’s thunder and lightning erupt, followed by rain and moisture. At once the gathered yin forces submit in fear, and all creatures flourish. Those who dread its authority are terrified to the soul and tremble with fear; those who receive its favor eat its virtue and drink its harmony. This is the image of fearful trembling and cheerful laughter, which takes shape from this. A sage king embodies Qian and brings order; he can make the multitude fear his authority, but must also make them cherish his virtue. A feudal lord’s territory is one hundred li. The reach of authority and virtue begins at one hundred li and extends to the four seas; thus “those nearby rejoice and those far away come,” truly not limited to one region. In the seasons, Zhen is spring; among the five phases, it is wood, embodying the living energy of Heaven and Earth. Heaven and Earth take loving life as their virtue, and a ruler takes cherishing living things as his heart. His lofty, expansive virtue lies in conscientious diligence; it can create blessings for the people below and establish models for later generations. “Preserving the ancestral temple and the altars of state” is the ruler’s task. When the ruler goes forth, the eldest son takes charge of the ritual vessel; even before becoming ruler, he can inherit the virtue and position of his ruler-father and become master of the sacrifice. The Correct Meaning says that this explains “the sacrificial ladle and wine remain secure.”
Viewed as a whole, this hexagram follows Ding. The Sequence Commentary says: “None is more suited to preside over the ritual vessel than the eldest son; therefore Zhen follows it.” The “vessel” is the ding. Once the revolution is settled, the eldest son must be established to inherit the body and carry on Qian; hence “preside over the vessel.” This is why Zhen follows Ding. Zhen receives the firm yang energy of Qian’s original power and erupts swiftly in response to the season. Its authority striking like a blow is the vigor of Heaven’s movement; its nurturing of all beings is the virtue of providing beginnings. Therefore the sage treats conscientious effort as noninterference and love of life as divine martial power. “Fearful trembling” and “cheerful laughter” are fundamentally one principle: in fearful trembling one stands in awe of Heaven’s majesty and dares not be reckless; in cheerful laughter one receives Heaven’s virtue and one’s vital energy attains harmony. This is the principle of thunder emerging in spring and being stored in autumn. The upper nuclear trigram is Kan, which represents anxiety, hence the image of fear; the lower nuclear trigram is Gen, which represents compliance, hence the indication of harmony and joy. Gen represents the ancestral temple and the state altars, hence the image of these. Zhen represents going forth and guarding, hence “one may go forth and preserve.” Zhen represents sacrifice, hence “becoming the master of the sacrifices.” As a hexagram, Zhen emerges from Ding and Ding takes renewal as its meaning: stillness transforms into movement. Zhen returns toward Gen and Gen takes stopping as its meaning: movement transforms into stillness. In movement, sound is heard for a hundred miles; in stillness, reverence concentrates the mind. Thus one can bring blessings, leave models for posterity, startle those far away, frighten those nearby, preserve, and sacrifice without losing what matters. This is called knowing how to handle Zhen well. As for the meanings of the six lines, each corresponds to its time. The first line holds one yang and is the master of Zhen. From the second to Xun is the turn from spring to summer, when thunder first begins to sound. The third reaches Li, the fourth Kun, the fifth Dui, and the top Qian; when yang energy goes into hiding, the Way of Zhen ends. The lines also correspond in pairs: the first opposes the fourth; the first is firm, while the fourth sinks into yielding, so the fourth’s “mud” is inferior to the first’s auspiciousness. The second opposes the fifth; the second “loses its valuables,” while the fifth “has business,” so the second’s “do not pursue” is inferior to the fifth’s “nothing is lost.” The third opposes the top; the third is “trembling,” while the top is “searching anxiously,” so the top’s journey is ominous, inferior to the third’s “going forward without blame.” In general, the way of being in Zhen is centered on “fear, reflection, and self-cultivation.” Except for the first line, all fail to embody the way of being in Zhen; therefore the Tuan Commentary’s words belong exclusively to the first line.
The Great Image says: Thunder repeated—Zhen. The gentleman thereby fears, reflects, and cultivates himself.
“Repeated” means twice. Since both the upper and lower trigrams are Zhen, it is called repeated thunder, just as Kan is called “doubled Kan.” Thunder is the awe-inspiring anger of Heaven, the sound of yin and yang striking against each other. It makes people hear it and shudder, their expressions changing; crooked thoughts are thereby dispelled. Thus, when thunder comes, none fails to feel fear. Yet fear occurs in a moment, whereas self-cultivation and reflection belong to ordinary days. A gentleman is reverent at all times; when thunder comes, he becomes especially cautious, and after it retreats he reflects and cultivates himself anew, never daring to relax. Joy, anger, sorrow, and pleasure all accord with Heaven; he fears only that examining himself may fall short and bring about a heavenly change. Therefore, by keeping fear in the heart, one looks upward in awe of Heaven’s majesty; by adding cultivation and reflection to one’s conduct, one reverently receives the Way of Heaven. This is called “the gentleman thereby fears, reflects, and cultivates himself.”
[Divination]
○ Divination for general fortune: Your luck is entering a period of movement. Guard against excess; act cautiously and restrain yourself to avoid losses.
○ Divination for warfare: This shows battles continuing for several days in succession; you must remain fearful and alert when the time comes.
○ Divination for business: Thunder shakes loose what has been stagnant. Stagnation means accumulated stock; in other words, goods that have piled up will all find an outlet and be sold for a time. The Commentary on the Image says, “Repeated thunder: Shake,” indicating one or two rounds of brisk buying and selling.
○ Divination for achievement and reputation: Thunder is the qi of growth and emergence; repeated thunder indicates successive successes.
○ Divination for the home: Guard against construction or activity affecting the house foundation. The top line says, “At its neighbor’s,” so a nearby neighbor will surely undertake building work; prayers and offerings are advisable.
○ Divination for marriage: Zhen represents the eldest son, and its complementary trigram is Xun, the eldest daughter—an excellent match.
○ Divination for illness: This is an excess of liver-wood, so guard against a dangerous change.
○ Pregnancy: A boy will be born.
○ Divination for a lost object: It will be found as soon as you make a move.
Nine at the beginning: When the shock comes, be fearful and alert; afterward there will be laughter and cheerful talk. Auspicious.
Nine at the beginning: When the shock comes, be fearful and alert; afterward there will be laughter and cheerful talk. Auspicious.
The Commentary on the Image says: “When the shock comes, be fearful and alert”—fear brings blessings. “There will be laughter and cheerful talk afterward”—later there will be standards to follow.
“Fearful and alert” describes the look of startled apprehension; “laughter and cheerful talk” describes the sound of joyful speech. The first line is yang in a yang place, gaining Qian’s firmness, and is therefore the ruler of the hexagram, which is why it receives the wording connected with the Tuan Commentary. It means that one can be fearful when facing affairs and joyful after they are completed: fearful and alert, then laughing and talking, allowing Heaven to direct one’s movements and advancing in step with the times. This is the meaning of “laugh when the time is right, speak when the time is right”; within the laughter and talk, one still does not forget the intention of fear and alertness. The line statement adds the word “afterward,” making its meaning even clearer. “Auspicious” means “bringing blessings.” In all principles under Heaven, ease and indulgence often invite disaster, while danger and fear can bring blessings by themselves. The Commentary on the Image says “fear brings blessings,” meaning that fear, vigilance, and caution can turn calamity into blessing. It also says “later there will be standards,” where “standards” are the heavenly norms of Qian’s primal origin: to enjoy oneself at the proper time is to accord with Heaven’s norms. When this line changes, it becomes Yu. Yu means joy and also has the image of “laughter and cheerful talk.” The character Zhen in this hexagram has two meanings: in the first and fourth lines, yang shakes yin—Zhen as movement; in the second, third, fifth, and top lines, they are shaken by Zhen—Zhen as fear.
[Divination]
○ Divination for general fortune: Good luck has newly arrived, and everything can be revitalized. Difficulties come first and ease later; worry comes first and joy later. Auspiciousness is gained in every way.
○ Divination for warfare: At first the enemy’s forces will fight fiercely, which is frightening; afterward victory will be won, which is cause for joy.
○ Divination for business: The business is newly established, with all sorts of fearful difficulties. Once operations succeed and profits are gained, joy will follow at every turn and nothing will fail to be auspicious.
○ Divination for achievement and reputation: As the saying goes, “Only after enduring the hardest of hardships can one become superior to others.” This naturally shows difficulty first and gain afterward.
○ Divination for the home: Guard against changes in this residence. Its image is crying out first and laughing afterward, so there will be no blame.
○ Divination for marriage: This marriage begins with worry and fear but later brings joy. Auspicious.
○ Divination for illness: Dangerous at first, joyful later—“There will be gladness without medicine.”
○ Pregnancy: A boy will be born.
[Example] A friend came and asked for a divination concerning his fortune. The casting produced Zhen changing to Yu.
The judgment said: Zhen is the energy of thunder and lightning, bursting up from within the earth, stirring primal yang and causing the myriad things to grow. “The shock comes” means movement that suddenly arrives; “fearful and alert” means hearing its sound and being afraid; “laughter and cheerful talk” means receiving its blessing and rejoicing. The hexagram corresponds to the transition between spring and summer, the season when thunder begins to sound. Since the first line was obtained, I knew that your fortune had the image of spring energy breaking through and emerging: if you rouse yourself and strive, you can accomplish much. When everything is just beginning, danger and difficulty are unavoidable, so you must be cautious and fearful and plan the beginning well. Afterward, all the pitfalls will be leveled, and you will naturally enjoy the pleasure of laughter and conversation. The moving body of this line is Yu, illustrating the saying, “When things are anticipated, they stand firm.” Moreover, Yu means joy and also has the image of “laughter and cheerful talk,” so its auspiciousness is evident. The outcome later proved exactly as divined.
[Example] Someone came and asked for a divination concerning current rice prices and whether he would profit or lose. The casting produced Zhen changing to Yu.
The judgment said: The line statement says, “When the shock comes, be fearful and alert.” Thus rice prices will fluctuate sharply for a time, with sudden rises and falls; the gains and losses will be considerable, making the situation very frightening. Since you obtained this line, I know that the current rice market will greatly alarm you. You must wait until the shock settles and prices stabilize; then you can naturally make a profit. “Laughter and cheerful talk”—what joy that will be! The outcome later was exactly as divined.
The Commentary on the Image says: “When the shock comes, be fearful and alert”—fear brings blessings. “There will be laughter and cheerful talk afterward”—later there will be standards to follow.
“Fearful and alert” describes the look of startled apprehension; “laughter and cheerful talk” describes the sound of joyful speech. The first line is yang in a yang place, gaining Qian’s firmness, and is therefore the ruler of the hexagram, which is why it receives the wording connected with the Tuan Commentary. It means that one can be fearful when facing affairs and joyful after they are completed: fearful and alert, then laughing and talking, allowing Heaven to direct one’s movements and advancing in step with the times. This is the meaning of “laugh when the time is right, speak when the time is right”; within the laughter and talk, one still does not forget the intention of fear and alertness. The line statement adds the word “afterward,” making its meaning even clearer. “Auspicious” means “bringing blessings.” In all principles under Heaven, ease and indulgence often invite disaster, while danger and fear can bring blessings by themselves. The Commentary on the Image says “fear brings blessings,” meaning that fear, vigilance, and caution can turn calamity into blessing. It also says “later there will be standards,” where “standards” are the heavenly norms of Qian’s primal origin: to enjoy oneself at the proper time is to accord with Heaven’s norms. When this line changes, it becomes Yu. Yu means joy and also has the image of “laughter and cheerful talk.” The character Zhen in this hexagram has two meanings: in the first and fourth lines, yang shakes yin—Zhen as movement; in the second, third, fifth, and top lines, they are shaken by Zhen—Zhen as fear.
[Divination]
○ Divination for general fortune: Good luck has newly arrived, and everything can be revitalized. Difficulties come first and ease later; worry comes first and joy later. Auspiciousness is gained in every way.
○ Divination for warfare: At first the enemy’s forces will fight fiercely, which is frightening; afterward victory will be won, which is cause for joy.
○ Divination for business: The business is newly established, with all sorts of fearful difficulties. Once operations succeed and profits are gained, joy will follow at every turn and nothing will fail to be auspicious.
○ Divination for achievement and reputation: As the saying goes, “Only after enduring the hardest of hardships can one become superior to others.” This naturally shows difficulty first and gain afterward.
○ Divination for the home: Guard against changes in this residence. Its image is crying out first and laughing afterward, so there will be no blame.
○ Divination for marriage: This marriage begins with worry and fear but later brings joy. Auspicious.
○ Divination for illness: Dangerous at first, joyful later—“There will be gladness without medicine.”
○ Pregnancy: A boy will be born.
[Example] A friend came and asked for a divination concerning his fortune. The casting produced Zhen changing to Yu.
The judgment said: Zhen is the energy of thunder and lightning, bursting up from within the earth, stirring primal yang and causing the myriad things to grow. “The shock comes” means movement that suddenly arrives; “fearful and alert” means hearing its sound and being afraid; “laughter and cheerful talk” means receiving its blessing and rejoicing. The hexagram corresponds to the transition between spring and summer, the season when thunder begins to sound. Since the first line was obtained, I knew that your fortune had the image of spring energy breaking through and emerging: if you rouse yourself and strive, you can accomplish much. When everything is just beginning, danger and difficulty are unavoidable, so you must be cautious and fearful and plan the beginning well. Afterward, all the pitfalls will be leveled, and you will naturally enjoy the pleasure of laughter and conversation. The moving body of this line is Yu, illustrating the saying, “When things are anticipated, they stand firm.” Moreover, Yu means joy and also has the image of “laughter and cheerful talk,” so its auspiciousness is evident. The outcome later proved exactly as divined.
[Example] Someone came and asked for a divination concerning current rice prices and whether he would profit or lose. The casting produced Zhen changing to Yu.
The judgment said: The line statement says, “When the shock comes, be fearful and alert.” Thus rice prices will fluctuate sharply for a time, with sudden rises and falls; the gains and losses will be considerable, making the situation very frightening. Since you obtained this line, I know that the current rice market will greatly alarm you. You must wait until the shock settles and prices stabilize; then you can naturally make a profit. “Laughter and cheerful talk”—what joy that will be! The outcome later was exactly as divined.
Six in the second place: When the shock comes, it is dangerous. You may think you will lose your valuables and climb to the nine hills. Do not pursue; you will recover them after seven days.
Six in the second place: When the shock comes, it is dangerous. You may think you will lose your valuables and climb to the nine hills. Do not pursue; you will recover them after seven days.
The Commentary on the Image says: “When the shock comes, it is dangerous”—because it rides upon firmness.
The second line belongs to the Kun body and occupies the center of the inner trigram. “The shock comes” has the same meaning as in the first line: the threatening sound is urgent and violent, hence “dangerous.” “Yi” is an exclamatory expression. Kun says, “In the northeast, friends are lost”; Zhen is the east, and when Zhen emerges, Kun’s friends are lost. Two cowries signify a friend, so “losing friends” means “losing cowries.” In ancient times, ten strings of five cowries were used as currency, so cowries were valuable money. Zhen represents hills; the first line is positioned at the yang number nine, hence “nine hills.” The second line rests above the first, hence “climb to the nine hills.” Zhen represents pursuit. Kun loses its cowries, and the second line of Zhen pursues them. Yet whether one reaches or fails, gains or loses, has its fixed destiny: pursuing may bring them back, but not pursuing does not necessarily mean they cannot be recovered, hence “do not pursue.” Zhen below and Kun above make Fu. Fu says, “Return and repeat the Way; after seven days it returns,” meaning that yin and yang each reach their limit at six, and at seven they oppose and clash; then the second line returns. What was lost earlier can therefore be recovered later, hence “after seven days you will get it.” The inner trigram of Fu is originally Zhen. Fu says, “Friends come, no blame”; “friends” means “cowries,” and “come” means “obtain.” The Commentary on the Image explains it through “riding upon firmness”: six in the second place is yielding yin riding below upon the firmness of the first line, thereby losing its funds and cowries, which is why it faces the danger of “when the shock comes, it is dangerous.”
[Divination]
○ Divination for general fortune: Your path is awkward; some losses are likely, but fortunately they can be recovered.
○ Divination for business: Gains and losses offset each other, but the situation is still dangerous.
○ Divination for achievement and reputation: Having gained, you fear losing; having lost, you fear not gaining. This shows a low character.
○ Divination for warfare: After being frightened once, provisions and pay are all lost. Moving the camp to high ground shows extreme danger. Even if they are fortunately recovered, this is not victory.
○ Divination for marriage: The couple will be discordant; guard against one partner secretly fleeing with the property. There is no need to pursue; with time, the person will return.
○ Divination for the home: Guard against calamity from violent theft and looting; what is lost can still be recovered.
○ Divination for illness: The illness is rather dangerous, but recovery is possible after seven days.
○ Inquiring about a lost object: It will be found without searching.
○ Pregnancy: A boy will be born.
[Example] My friend Masuda Takashi was a former retainer of a feudal domain. He had once studied in France and, after returning, served in a cavalry mapping unit. At the time, people were debating the expulsion of foreigners, and students of Western learning repeatedly became involved in violent plots. He therefore sought refuge in Yokohama, and I hired him as an interpreter. In May of the first year of Meiji, he fled without telling me. Deeply worried, I cast a divination, which produced Zhen changing to Gui Mei.
The judgment said: The thunder of the first line rises and strikes with force; the second line is an image of being terrified by thunder and fleeing in fear to a high hill. This is expressed as, “When the shock comes, it is dangerous; you may think you will lose your valuables and climb to the nine hills.” Zhen is the hexagram of the east, so he must be in Tokyo, greatly frightened, and consequently abandon his property and flee far away. After seven days, he should certainly return.
For a time, everyone who heard this divination was half doubtful and half convinced. Later, Masuda did indeed return after seven days. When asked, he explained that it was the Battle of Ueno: government troops had established a tight guard, so he had no choice but to take a circuitous route and flee. Every word of the line statement was exactly fulfilled.
[Example] A certain retired nobleman came and said: “I now have an urgent matter, and its good or bad outcome is undecided. Please favor me by divining it.” The casting produced Zhen changing to Gui Mei.
The judgment said: Zhen is the eldest son who presides over the ancestral vessels. Since both the upper and lower trigrams are Zhen, this must concern a change among brothers, an image of rivalry over succession to the headship of the family. Judging from your sturdy appearance, being not yet thirty and already retired, it is clear without saying that repeated troubles in family affairs forced you to withdraw. You obtained the second line, which is shaken by the firmness of the first line and thereby loses its valuables. Since the first line is below the second, you must have been oppressed by subordinates, withdrawn from office, and retired in seclusion among hills. Hence, “When the shock comes, it is dangerous; you may think you will lose your valuables and climb to the nine hills.” For now, you should quietly accept your position and endure; do not hastily engage in disputes and bring matters to a rupture. Ultimately, principles go in cycles and affairs undergo change: what is lost can surely be recovered. Hence, “Do not pursue; after seven days you will get it.” Seven is one complete cycle of the number; if slow, it means seven years, and if fast, seven months. The fixed number cannot be defied.
The man was deeply moved and said: “My former domain was in the southern sea region. I was the eldest among the sons born to a secondary wife; my younger brother was two years younger than I and was born to the principal wife. At the time of the Restoration, our stern father died of illness. Because I was the elder, I inherited the management of the family. Later I went to study in Yokohama, but failed to discipline myself, and the former retainers used this as a pretext to force me into retirement, allowing my younger brother to succeed. In my former domain there was the Man’en coal mine. Because capital was insufficient, they urged me to invest and form a joint enterprise. I consulted merchants in Tokyo and Yokohama and borrowed a considerable sum at high interest. Unexpectedly, the mineral output was meager and I suffered a great loss, which led to litigation. Recently the creditors, regarding the loan certificate at that time, referred to me only as a nobleman and not as a retired nobleman, and have pressed their claims even more aggressively. In the end, I do not know how the matter will be judged and settled. Now hearing your divination that what is lost can be recovered, I cannot help feeling delighted.”
The Commentary on the Image says: “When the shock comes, it is dangerous”—because it rides upon firmness.
The second line belongs to the Kun body and occupies the center of the inner trigram. “The shock comes” has the same meaning as in the first line: the threatening sound is urgent and violent, hence “dangerous.” “Yi” is an exclamatory expression. Kun says, “In the northeast, friends are lost”; Zhen is the east, and when Zhen emerges, Kun’s friends are lost. Two cowries signify a friend, so “losing friends” means “losing cowries.” In ancient times, ten strings of five cowries were used as currency, so cowries were valuable money. Zhen represents hills; the first line is positioned at the yang number nine, hence “nine hills.” The second line rests above the first, hence “climb to the nine hills.” Zhen represents pursuit. Kun loses its cowries, and the second line of Zhen pursues them. Yet whether one reaches or fails, gains or loses, has its fixed destiny: pursuing may bring them back, but not pursuing does not necessarily mean they cannot be recovered, hence “do not pursue.” Zhen below and Kun above make Fu. Fu says, “Return and repeat the Way; after seven days it returns,” meaning that yin and yang each reach their limit at six, and at seven they oppose and clash; then the second line returns. What was lost earlier can therefore be recovered later, hence “after seven days you will get it.” The inner trigram of Fu is originally Zhen. Fu says, “Friends come, no blame”; “friends” means “cowries,” and “come” means “obtain.” The Commentary on the Image explains it through “riding upon firmness”: six in the second place is yielding yin riding below upon the firmness of the first line, thereby losing its funds and cowries, which is why it faces the danger of “when the shock comes, it is dangerous.”
[Divination]
○ Divination for general fortune: Your path is awkward; some losses are likely, but fortunately they can be recovered.
○ Divination for business: Gains and losses offset each other, but the situation is still dangerous.
○ Divination for achievement and reputation: Having gained, you fear losing; having lost, you fear not gaining. This shows a low character.
○ Divination for warfare: After being frightened once, provisions and pay are all lost. Moving the camp to high ground shows extreme danger. Even if they are fortunately recovered, this is not victory.
○ Divination for marriage: The couple will be discordant; guard against one partner secretly fleeing with the property. There is no need to pursue; with time, the person will return.
○ Divination for the home: Guard against calamity from violent theft and looting; what is lost can still be recovered.
○ Divination for illness: The illness is rather dangerous, but recovery is possible after seven days.
○ Inquiring about a lost object: It will be found without searching.
○ Pregnancy: A boy will be born.
[Example] My friend Masuda Takashi was a former retainer of a feudal domain. He had once studied in France and, after returning, served in a cavalry mapping unit. At the time, people were debating the expulsion of foreigners, and students of Western learning repeatedly became involved in violent plots. He therefore sought refuge in Yokohama, and I hired him as an interpreter. In May of the first year of Meiji, he fled without telling me. Deeply worried, I cast a divination, which produced Zhen changing to Gui Mei.
The judgment said: The thunder of the first line rises and strikes with force; the second line is an image of being terrified by thunder and fleeing in fear to a high hill. This is expressed as, “When the shock comes, it is dangerous; you may think you will lose your valuables and climb to the nine hills.” Zhen is the hexagram of the east, so he must be in Tokyo, greatly frightened, and consequently abandon his property and flee far away. After seven days, he should certainly return.
For a time, everyone who heard this divination was half doubtful and half convinced. Later, Masuda did indeed return after seven days. When asked, he explained that it was the Battle of Ueno: government troops had established a tight guard, so he had no choice but to take a circuitous route and flee. Every word of the line statement was exactly fulfilled.
[Example] A certain retired nobleman came and said: “I now have an urgent matter, and its good or bad outcome is undecided. Please favor me by divining it.” The casting produced Zhen changing to Gui Mei.
The judgment said: Zhen is the eldest son who presides over the ancestral vessels. Since both the upper and lower trigrams are Zhen, this must concern a change among brothers, an image of rivalry over succession to the headship of the family. Judging from your sturdy appearance, being not yet thirty and already retired, it is clear without saying that repeated troubles in family affairs forced you to withdraw. You obtained the second line, which is shaken by the firmness of the first line and thereby loses its valuables. Since the first line is below the second, you must have been oppressed by subordinates, withdrawn from office, and retired in seclusion among hills. Hence, “When the shock comes, it is dangerous; you may think you will lose your valuables and climb to the nine hills.” For now, you should quietly accept your position and endure; do not hastily engage in disputes and bring matters to a rupture. Ultimately, principles go in cycles and affairs undergo change: what is lost can surely be recovered. Hence, “Do not pursue; after seven days you will get it.” Seven is one complete cycle of the number; if slow, it means seven years, and if fast, seven months. The fixed number cannot be defied.
The man was deeply moved and said: “My former domain was in the southern sea region. I was the eldest among the sons born to a secondary wife; my younger brother was two years younger than I and was born to the principal wife. At the time of the Restoration, our stern father died of illness. Because I was the elder, I inherited the management of the family. Later I went to study in Yokohama, but failed to discipline myself, and the former retainers used this as a pretext to force me into retirement, allowing my younger brother to succeed. In my former domain there was the Man’en coal mine. Because capital was insufficient, they urged me to invest and form a joint enterprise. I consulted merchants in Tokyo and Yokohama and borrowed a considerable sum at high interest. Unexpectedly, the mineral output was meager and I suffered a great loss, which led to litigation. Recently the creditors, regarding the loan certificate at that time, referred to me only as a nobleman and not as a retired nobleman, and have pressed their claims even more aggressively. In the end, I do not know how the matter will be judged and settled. Now hearing your divination that what is lost can be recovered, I cannot help feeling delighted.”
Six in the third place: The shock leaves one trembling with unease; if one proceeds amid the shock, there is no calamity.
Six in the third place: The shock leaves one trembling with unease; if one proceeds amid the shock, there is no calamity.
The Commentary on the Image says: “The shock leaves one trembling with unease”—the position is inappropriate.
“Trembling with unease” is explained in the Correct Meaning as the appearance of fearful insecurity; it is more uneasy than the first line’s startled apprehension. The third line is at the junction of inner and outer trigrams: the inner Zhen has not ceased, while the outer Zhen arrives again. Heaven’s thunder grows more severe with every shock, and the human heart likewise grows more terrified. “In fear, cultivate self-examination”; there can be no temporary rest, for the moment a thought becomes reckless, calamity will seize it. Zhen means movement; when Zhen follows Zhen, one must move, and then there is no blame. Heaven warns people through shock, and people should respond by accepting Heaven’s warning; by receiving Heaven’s command and acting, calamity naturally disappears. The Commentary on the Image says, “The position is inappropriate.” In worldly life, how could a person always occupy the proper position at the proper time? Precisely because the position is inappropriate, once shaken one must be even more careful; only then can harm be avoided.
[Divination]
○ Divination for general fortune: Your path is out of alignment. Be increasingly careful; proceed cautiously and there will surely be no disaster or blame.
○ Divination for business: The sales channel is not appropriate. Change course and seek another route to avoid losses.
○ Divination for achievement and reputation: “The position is inappropriate” means your ability does not match the responsibility; even if you obtain it, it will be dangerous.
○ Divination for warfare: The entire Zhen hexagram is situated in a place of danger and fear. “Trembling with unease” means dying and being reborn; victory in this battle is hardly to be hoped for—at best, one merely escapes with one’s life.
○ Divination for marriage: The families are not well matched.
○ Divination for illness: Though dangerous, recovery and renewed life are possible.
○ Pregnancy: A boy will be born.
[Example] As was my custom, I divined various matters on the winter solstice. In the twenty-fifth year of Meiji, I asked about the prospects of the compressed cotton-earth manufacturing company and obtained Zhen changing to Feng.
The judgment said: By the third line, the shock has become increasingly severe; in human affairs this must indicate a great fright. The company’s crystal-manufacturing method was exquisite, and its employees were each settled in their work, so there seemed to be no unexpected cause for alarm. Yet now the third line was obtained, and studying its wording, I felt profoundly fearful.
Unexpectedly, in the eleventh month of that year, a major earthquake disaster occurred in the Nobi region. The company’s chimneys and furnaces suddenly collapsed, and several employees were injured. This disaster was unprecedented in thirty years. At the time, after obtaining this line statement, I did not know where the disaster would come from. Thinking of it after the disaster, I was even more astonished at the foreknowledge of the spirits.
The Commentary on the Image says: “The shock leaves one trembling with unease”—the position is inappropriate.
“Trembling with unease” is explained in the Correct Meaning as the appearance of fearful insecurity; it is more uneasy than the first line’s startled apprehension. The third line is at the junction of inner and outer trigrams: the inner Zhen has not ceased, while the outer Zhen arrives again. Heaven’s thunder grows more severe with every shock, and the human heart likewise grows more terrified. “In fear, cultivate self-examination”; there can be no temporary rest, for the moment a thought becomes reckless, calamity will seize it. Zhen means movement; when Zhen follows Zhen, one must move, and then there is no blame. Heaven warns people through shock, and people should respond by accepting Heaven’s warning; by receiving Heaven’s command and acting, calamity naturally disappears. The Commentary on the Image says, “The position is inappropriate.” In worldly life, how could a person always occupy the proper position at the proper time? Precisely because the position is inappropriate, once shaken one must be even more careful; only then can harm be avoided.
[Divination]
○ Divination for general fortune: Your path is out of alignment. Be increasingly careful; proceed cautiously and there will surely be no disaster or blame.
○ Divination for business: The sales channel is not appropriate. Change course and seek another route to avoid losses.
○ Divination for achievement and reputation: “The position is inappropriate” means your ability does not match the responsibility; even if you obtain it, it will be dangerous.
○ Divination for warfare: The entire Zhen hexagram is situated in a place of danger and fear. “Trembling with unease” means dying and being reborn; victory in this battle is hardly to be hoped for—at best, one merely escapes with one’s life.
○ Divination for marriage: The families are not well matched.
○ Divination for illness: Though dangerous, recovery and renewed life are possible.
○ Pregnancy: A boy will be born.
[Example] As was my custom, I divined various matters on the winter solstice. In the twenty-fifth year of Meiji, I asked about the prospects of the compressed cotton-earth manufacturing company and obtained Zhen changing to Feng.
The judgment said: By the third line, the shock has become increasingly severe; in human affairs this must indicate a great fright. The company’s crystal-manufacturing method was exquisite, and its employees were each settled in their work, so there seemed to be no unexpected cause for alarm. Yet now the third line was obtained, and studying its wording, I felt profoundly fearful.
Unexpectedly, in the eleventh month of that year, a major earthquake disaster occurred in the Nobi region. The company’s chimneys and furnaces suddenly collapsed, and several employees were injured. This disaster was unprecedented in thirty years. At the time, after obtaining this line statement, I did not know where the disaster would come from. Thinking of it after the disaster, I was even more astonished at the foreknowledge of the spirits.
Nine in the fourth place: The shock sinks into mud.
Nine in the fourth place: The shock sinks into mud.
The Commentary on the Image says: “The shock sinks into mud”—it has not become radiant.
“Ultimately” means going forward without returning; “mud” is the image of sinking in and being unable to pull oneself out. The fourth line is the ruler of the outer trigram. The upper body contains the mutual trigram Kan, and the line lies between Kun. Kun is mud and Kan is rain; when Kun earth receives rain, it becomes muddy ground, hence “the shock sinks into mud.” After being struck once, twice, and three times, the might of yang has been exhausted. It is like being trapped in mire, unable to pull oneself free. Therefore a noble person is especially stern in “fearfully cultivating self-examination” at the fourth line. The Commentary on the Image explains it as “not radiant.” The fourth line corresponds to the first, and the hexagram body of the fourth is the body of the first; yet it cannot embody Qian’s primal origin as the first does. Qian is light: the first line obtains it, whereas by the fourth the yang of Qian has already subsided. Hence “not radiant.” The line position also contributes to this.
[Divination]
○ Divination for general fortune: Your prime period has passed and your strength has declined. Though you wish to rally, advancing far will ultimately feel like sinking into mud.
○ Divination for warfare: In battle, there is the saying, “With the first drumbeat, one gathers one’s spirit.” By the third or fourth beat, courage has declined. If one advances rashly, the carts and horses may sink into mud and be trapped by the enemy.
○ Divination for business: The business is still good, but you spend money like scattering sand and may ultimately be unable to accumulate savings.
○ Divination for achievement and reputation: There is an image of dragging one’s tail through mud; it is better to withdraw than advance.
○ Divination for marriage: The match will ultimately proceed, but the two sides are separated as by clouds and mud—perhaps there is a difference in rank, or perhaps their roads lie north and south.
○ Divination for illness: There must be retained food and stagnant accumulation in the middle burner, causing abdominal rumbling and pain. Medicine should open and clear the lower burner.
○ Divination for the home: Soil has accumulated in heaps before the entrance, and the channels inside the house are also mostly blocked. This obstructs yang qi and is unfavorable.
○ Pregnancy: A boy will be born.
[Example] A friend came and asked for a divination concerning his fortune. The casting produced Zhen changing to Fu.
The judgment said: The Zhen hexagram symbolizes the eldest son establishing the family. One line represents one generation; by the fourth line, the succession has continued for a long time and the family’s inherited influence has declined. Among the descendants, if even one fails to restrain himself, he will gradually become dissipated and licentious, causing the ancestral enterprise to fall into ruin. It is like being trapped in mud, unable to advance or retreat freely—how could one then glorify the achievements of one’s forebears? Since the line image is like this, you should “fearfully cultivate self-examination” and strive with all your strength. Later I heard that the man, recognizing that his ability was insufficient, yielded the enterprise and retired in order to amuse himself.
The Commentary on the Image says: “The shock sinks into mud”—it has not become radiant.
“Ultimately” means going forward without returning; “mud” is the image of sinking in and being unable to pull oneself out. The fourth line is the ruler of the outer trigram. The upper body contains the mutual trigram Kan, and the line lies between Kun. Kun is mud and Kan is rain; when Kun earth receives rain, it becomes muddy ground, hence “the shock sinks into mud.” After being struck once, twice, and three times, the might of yang has been exhausted. It is like being trapped in mire, unable to pull oneself free. Therefore a noble person is especially stern in “fearfully cultivating self-examination” at the fourth line. The Commentary on the Image explains it as “not radiant.” The fourth line corresponds to the first, and the hexagram body of the fourth is the body of the first; yet it cannot embody Qian’s primal origin as the first does. Qian is light: the first line obtains it, whereas by the fourth the yang of Qian has already subsided. Hence “not radiant.” The line position also contributes to this.
[Divination]
○ Divination for general fortune: Your prime period has passed and your strength has declined. Though you wish to rally, advancing far will ultimately feel like sinking into mud.
○ Divination for warfare: In battle, there is the saying, “With the first drumbeat, one gathers one’s spirit.” By the third or fourth beat, courage has declined. If one advances rashly, the carts and horses may sink into mud and be trapped by the enemy.
○ Divination for business: The business is still good, but you spend money like scattering sand and may ultimately be unable to accumulate savings.
○ Divination for achievement and reputation: There is an image of dragging one’s tail through mud; it is better to withdraw than advance.
○ Divination for marriage: The match will ultimately proceed, but the two sides are separated as by clouds and mud—perhaps there is a difference in rank, or perhaps their roads lie north and south.
○ Divination for illness: There must be retained food and stagnant accumulation in the middle burner, causing abdominal rumbling and pain. Medicine should open and clear the lower burner.
○ Divination for the home: Soil has accumulated in heaps before the entrance, and the channels inside the house are also mostly blocked. This obstructs yang qi and is unfavorable.
○ Pregnancy: A boy will be born.
[Example] A friend came and asked for a divination concerning his fortune. The casting produced Zhen changing to Fu.
The judgment said: The Zhen hexagram symbolizes the eldest son establishing the family. One line represents one generation; by the fourth line, the succession has continued for a long time and the family’s inherited influence has declined. Among the descendants, if even one fails to restrain himself, he will gradually become dissipated and licentious, causing the ancestral enterprise to fall into ruin. It is like being trapped in mud, unable to advance or retreat freely—how could one then glorify the achievements of one’s forebears? Since the line image is like this, you should “fearfully cultivate self-examination” and strive with all your strength. Later I heard that the man, recognizing that his ability was insufficient, yielded the enterprise and retired in order to amuse himself.
Six in the fifth place: The shock comes and goes, each time dangerous. You may think there will be no loss, but there is work to be done.
Six in the fifth place: The shock comes and goes, each time dangerous. You may think there will be no loss, but there is work to be done.
The Commentary on the Image says: “Thunder comes and goes with danger”—this means proceeding perilously. “His undertaking is centered”—there is no great loss.
In the examples of the hexagrams, moving from inside outward is called “going,” and from outside inward is called “coming.” The fifth line is in the middle of the outer trigram; the inner Thunder suddenly goes, while the outer Thunder comes again. Hence, “going and coming with danger.” The second and fifth lines correspond, so their line statements are also similar. “Having an undertaking” refers to sacrificial affairs, as in the Spring and Autumn Annals’ phrases “having an undertaking at the Grand Temple” and “having an undertaking at the Martial Palace.” The fifth line occupies the honored position and holds the virtue of centrality. The mind is ever reverent and vigilant, as though continually conducting a sacrifice; thus one can “suffer no loss while having an undertaking.” Yu Xiang takes “no loss” to mean the Tuan Commentary’s “not losing the ladle and libation wine.” According to sacrificial ritual, both the chief sacrificer and assistants wish to perform their duties. “No loss” means not losing the task one holds, and need not specifically refer only to the ladle and libation wine, though those are certainly included. The Commentary on the Image says, “It is perilous to proceed”: Thunder signifies movement; when movement reaches the fifth line, it has repeatedly gone and come, all within Thunder. The mind is therefore endangered, and the action is likewise perilous. It also says, “There is no great loss”: “The great affairs of the state lie in sacrifice and war.” When the fifth line moves, the body becomes Following; Following above says, “Use it in enjoyment.” The first changing to the fifth becomes Gathering; the Tuan Commentary of Gathering says “present offerings at the temple.” These are all great affairs, hence “there is certainly no loss.”
[Divination]
○ On timing and fortune: Fortune is centered and correct. Though one passes through many dangers, great undertakings can ultimately be completed.
○ On business: Goods can be transported back and forth without danger. Ten thousand times ten thousand is “myriad”; profits may be enormous. There may be a small setback, but certainly no major loss.
○ On rank and recognition: This distinction must come through hardship; it indicates great appointment and the achievement of great merit.
○ On marriage: Guard against a major sacrificial or funeral affair arising in the family after the marriage is completed.
○ On the household: This residence is troubled by a dangerous ghost. Fortunately no one will be lost; proper offerings and prayers are advisable.
○ On litigation: Both parties are in danger. With mediation by a neutral person, defeat can be avoided.
○ On lost property: Small items will be hard to find; large items remain undamaged.
○ Asked about pregnancy: A boy will be born, destined for honor.
【Case】 A friend came and asked for a divination concerning the fortune of the heir who would continue the family line. The resulting hexagram was Thunder changing to Following.
The judgment said: Thunder is the hexagram of the eldest son continuing his father’s work. Its body has four yin lines above and two yang lines below: yang is controlled by yin, while the two yang lines strive to emerge. Hence it is Thunder, and the family must previously have been under the exclusive authority of a woman. Now Thunder reaches the fifth line; yang energy has grown strong and can properly emerge to take charge of affairs. Although the path from the first to the fifth line, with its coming and going, has been full of danger, through “fear, trembling, and self-examination,” by being conscientious and diligent and not disgracing the ancestral line, one fulfills the saying: “The ancestral temple enjoys the offerings; the descendants preserve it.” This is precisely the meaning here. Therefore it says, “There is no loss; there is an undertaking.” The result followed this divination.
The Commentary on the Image says: “Thunder comes and goes with danger”—this means proceeding perilously. “His undertaking is centered”—there is no great loss.
In the examples of the hexagrams, moving from inside outward is called “going,” and from outside inward is called “coming.” The fifth line is in the middle of the outer trigram; the inner Thunder suddenly goes, while the outer Thunder comes again. Hence, “going and coming with danger.” The second and fifth lines correspond, so their line statements are also similar. “Having an undertaking” refers to sacrificial affairs, as in the Spring and Autumn Annals’ phrases “having an undertaking at the Grand Temple” and “having an undertaking at the Martial Palace.” The fifth line occupies the honored position and holds the virtue of centrality. The mind is ever reverent and vigilant, as though continually conducting a sacrifice; thus one can “suffer no loss while having an undertaking.” Yu Xiang takes “no loss” to mean the Tuan Commentary’s “not losing the ladle and libation wine.” According to sacrificial ritual, both the chief sacrificer and assistants wish to perform their duties. “No loss” means not losing the task one holds, and need not specifically refer only to the ladle and libation wine, though those are certainly included. The Commentary on the Image says, “It is perilous to proceed”: Thunder signifies movement; when movement reaches the fifth line, it has repeatedly gone and come, all within Thunder. The mind is therefore endangered, and the action is likewise perilous. It also says, “There is no great loss”: “The great affairs of the state lie in sacrifice and war.” When the fifth line moves, the body becomes Following; Following above says, “Use it in enjoyment.” The first changing to the fifth becomes Gathering; the Tuan Commentary of Gathering says “present offerings at the temple.” These are all great affairs, hence “there is certainly no loss.”
[Divination]
○ On timing and fortune: Fortune is centered and correct. Though one passes through many dangers, great undertakings can ultimately be completed.
○ On business: Goods can be transported back and forth without danger. Ten thousand times ten thousand is “myriad”; profits may be enormous. There may be a small setback, but certainly no major loss.
○ On rank and recognition: This distinction must come through hardship; it indicates great appointment and the achievement of great merit.
○ On marriage: Guard against a major sacrificial or funeral affair arising in the family after the marriage is completed.
○ On the household: This residence is troubled by a dangerous ghost. Fortunately no one will be lost; proper offerings and prayers are advisable.
○ On litigation: Both parties are in danger. With mediation by a neutral person, defeat can be avoided.
○ On lost property: Small items will be hard to find; large items remain undamaged.
○ Asked about pregnancy: A boy will be born, destined for honor.
【Case】 A friend came and asked for a divination concerning the fortune of the heir who would continue the family line. The resulting hexagram was Thunder changing to Following.
The judgment said: Thunder is the hexagram of the eldest son continuing his father’s work. Its body has four yin lines above and two yang lines below: yang is controlled by yin, while the two yang lines strive to emerge. Hence it is Thunder, and the family must previously have been under the exclusive authority of a woman. Now Thunder reaches the fifth line; yang energy has grown strong and can properly emerge to take charge of affairs. Although the path from the first to the fifth line, with its coming and going, has been full of danger, through “fear, trembling, and self-examination,” by being conscientious and diligent and not disgracing the ancestral line, one fulfills the saying: “The ancestral temple enjoys the offerings; the descendants preserve it.” This is precisely the meaning here. Therefore it says, “There is no loss; there is an undertaking.” The result followed this divination.
Top six: Thunder is trembling and fearful; the eyes dart about in alarm. Going forth is ominous. The thunder does not strike his own person but his neighbor; there is no blame. The marriage alliance brings words.
Top six: Thunder is trembling and fearful; the eyes dart about in alarm. Going forth is ominous. The thunder does not strike his own person but his neighbor; there is no blame. The marriage alliance brings words.
The Commentary on the Image says: “Thunder is trembling and fearful”—the central purpose has not yet been attained. Though ominous, there is no blame, because fear of one’s neighbor serves as a warning.
“To search” means to seek; “trembling and fearful” means searching within and without. “To look about” means to turn one’s gaze; “eyes darting about” means looking around in alarm. Thunder has reached the top and reached its extreme. The fifth line is the honored position; above it lie the ancestral temple and state altars, where the spirits arrive. When Thunder is at the top, as in historical records of thunder striking the Grand Temple or the main hall, it must be the greatest of calamities. How could it not be even more frightening and dreadful? Thus one searches for the source of Heaven’s anger; the heart is grieved and alarmed, and one even looks about hesitantly, shocked and uncertain. One should respectfully remain silent, examine one’s faults, and become still more careful. If one again acts rashly and goes forward, the omen is clearly ominous; hence, “Going forth is ominous.” “His own person” means the person of the top line. The top line is adjacent to the fifth; “his neighbor” refers to the fifth. The fifth is the lord of the sacrifice, occupying the honored and weighty position, and is where the fearful searching gathers. Hence, “not his own person, but his neighbor.” A noble person “fears, trembles, cultivates himself, and examines himself”; because the thunder is at the neighbor, he does not relax, but becomes even more devout. Fear and warning follow one another, so although the omen is ominous, there is no blame. “The marriage alliance brings words” is the “words” of the Tuan Commentary’s “laughter and speech merrily.” The top line is the end of Thunder. The noble person is vigilant at night and diligent by day, turning inward to examine himself; when Thunder reaches its end, he receives the announcement of no blame. Once the power of the thunder has cleared, fear ends and joy arrives, with cheerful speech. In marriage alliances too, one may take the noble person’s words as one’s own. This is the result of a family sharing sorrow and joy, brought about by the noble person’s exemplary influence. This is the full meaning of the Tuan Commentary’s “trembling” and “merry speech,” especially restated here.
[Divination]
○ Asked about the trend of the times: The time is one in which the shock is about to settle. Advancing rashly brings misfortune; remaining still and holding one’s ground brings good fortune.
○ On rank and recognition: A high position is necessarily dangerous; it is best to withdraw and hold one’s ground, preserving freedom from blame.
○ On business: The changes have settled; do not be excessively greedy. Seeing others suffer losses, be even more cautious and hold steady; then there will be no blame.
○ On military campaigns: The situation could be settled in one battle. Hearing that a nearby camp has changed, one should urgently go to its aid and must not sit by watching.
○ On marriage: Thunder and Wind contain the image of husband and wife; a matchmaker will probably come with news soon.
○ On the household: Thunder strikes “the neighbor”; the neighboring residence may show signs of disturbance. There is no blame.
○ On illness: The illness comes from an unsettled mind and spirit, causing unclear vision; quiet recuperation is advisable. This person is unharmed, but a neighbor is ill and may be difficult to save.
○ On pregnancy: A boy will be born; guard against an eye ailment.
【Case】 In a certain month of Meiji 18, my friend Motegi Mitsuzane came with his friend Yamada Goro and said: “This man once served the shogunate. In the Ueno campaign in the first year of Meiji, when the Eastern Army was defeated and retreated, his whole family fled to Iwahirajo in Oshu. Entrusting his parents and younger sister to friends, he led his younger brother to Sendai and fought successively in Iwaki, Soma, Komamine, and other places. Later, the Sendai domain surrendered and he was taken prisoner and imprisoned in Tokyo. After receiving a pardon, he went to Iwahirajo to search for his parents and sister. The friend’s family to whom they had been entrusted also did not know where they had gone. He returned disappointed, unable to release his regret. Please cast once to divine where they went.” The resulting hexagram was Thunder changing to Biting Through.
The judgment said: Thunder belongs to the east, and the nuclear hexagram is Water, which belongs to the north. On the map of our country, the northeast corresponds to Miyagi, Iwate, Aomori, and other prefectures. Might they be there? Thunder is formed by obtaining the first stroke of Heaven, becoming a male. Once the Thunder male has grown, Heaven and Earth withdraw from their positions; perhaps the elderly parents have both died. The hollow center of Thunder forms Fire; Fire, after taking the second stroke, produces a daughter. Fire means separation, so perhaps the sister, though separated, is still alive. The top line is land without office; the place must be remote and outlying. The line statement says “Thunder searches and searches,” meaning one may search everywhere without necessarily finding them; “the eyes dart about” means that even if they meet, they may be startled at one another and unable to recognize each other. “Not his own person, but his neighbor” suggests that nearby one will hear a report concerning a marriage alliance. I have explored the line images and the direction and circumstances are thus. Alas! Your two parents cannot be seen, but your sister can certainly be encountered. The man was greatly moved and said: “There is a woman from Bungo named Tenkoku who can foretell future fortune and misfortune. I once went to consult her. She said: ‘You will not find them by searching urgently; look slowly and you will see them.’ When I asked where, she said: ‘In the northeast, at a place called Ochiai,’ but ultimately did not explain the exact location. Your judgment today is the same. I should go northeast again and search.”
【Case】 In Meiji 28, a divination was performed concerning relations between our country and Korea. The resulting hexagram was Thunder changing to Biting Through.
The judgment said: Thunder means movement and revival; it inherently contains the image of mobilizing the masses and raising troops. The top line is the end of the hexagram and therefore the extreme point of the affair. Now, concerning relations between our country and Korea, the top line is obtained. Its line statement says: “Thunder searches and searches; the eyes dart about in alarm; going forth is ominous.” Korea’s territory had long been demanded by foreign powers, and Korea’s national situation had long been watched with hostility by foreign powers. If it continues this way without changing its plans, the country will certainly meet disaster; hence, “going forth is ominous.” Since Korea borders Qing, any affair concerning Korea must first involve Qing; this is “the thunder does not strike his own person but his neighbor.” Qing regarded Korea as a tributary state, which is like a marriage alliance. If one suddenly makes trouble for Korea, Qing will certainly come forward with words of protest—“the marriage alliance brings words.” The Commentary on the Image says, “Thunder searches and searches; the center has not yet attained its aim,” meaning Qing has not yet gained anything. It also says, “Though ominous, there is no blame, because one fears the neighbor and takes warning,” meaning that if our country can make Qing awaken and observe current affairs, this may serve as a warning to Korea. Thus, although ominous, there is no blame.
The Commentary on the Image says: “Thunder is trembling and fearful”—the central purpose has not yet been attained. Though ominous, there is no blame, because fear of one’s neighbor serves as a warning.
“To search” means to seek; “trembling and fearful” means searching within and without. “To look about” means to turn one’s gaze; “eyes darting about” means looking around in alarm. Thunder has reached the top and reached its extreme. The fifth line is the honored position; above it lie the ancestral temple and state altars, where the spirits arrive. When Thunder is at the top, as in historical records of thunder striking the Grand Temple or the main hall, it must be the greatest of calamities. How could it not be even more frightening and dreadful? Thus one searches for the source of Heaven’s anger; the heart is grieved and alarmed, and one even looks about hesitantly, shocked and uncertain. One should respectfully remain silent, examine one’s faults, and become still more careful. If one again acts rashly and goes forward, the omen is clearly ominous; hence, “Going forth is ominous.” “His own person” means the person of the top line. The top line is adjacent to the fifth; “his neighbor” refers to the fifth. The fifth is the lord of the sacrifice, occupying the honored and weighty position, and is where the fearful searching gathers. Hence, “not his own person, but his neighbor.” A noble person “fears, trembles, cultivates himself, and examines himself”; because the thunder is at the neighbor, he does not relax, but becomes even more devout. Fear and warning follow one another, so although the omen is ominous, there is no blame. “The marriage alliance brings words” is the “words” of the Tuan Commentary’s “laughter and speech merrily.” The top line is the end of Thunder. The noble person is vigilant at night and diligent by day, turning inward to examine himself; when Thunder reaches its end, he receives the announcement of no blame. Once the power of the thunder has cleared, fear ends and joy arrives, with cheerful speech. In marriage alliances too, one may take the noble person’s words as one’s own. This is the result of a family sharing sorrow and joy, brought about by the noble person’s exemplary influence. This is the full meaning of the Tuan Commentary’s “trembling” and “merry speech,” especially restated here.
[Divination]
○ Asked about the trend of the times: The time is one in which the shock is about to settle. Advancing rashly brings misfortune; remaining still and holding one’s ground brings good fortune.
○ On rank and recognition: A high position is necessarily dangerous; it is best to withdraw and hold one’s ground, preserving freedom from blame.
○ On business: The changes have settled; do not be excessively greedy. Seeing others suffer losses, be even more cautious and hold steady; then there will be no blame.
○ On military campaigns: The situation could be settled in one battle. Hearing that a nearby camp has changed, one should urgently go to its aid and must not sit by watching.
○ On marriage: Thunder and Wind contain the image of husband and wife; a matchmaker will probably come with news soon.
○ On the household: Thunder strikes “the neighbor”; the neighboring residence may show signs of disturbance. There is no blame.
○ On illness: The illness comes from an unsettled mind and spirit, causing unclear vision; quiet recuperation is advisable. This person is unharmed, but a neighbor is ill and may be difficult to save.
○ On pregnancy: A boy will be born; guard against an eye ailment.
【Case】 In a certain month of Meiji 18, my friend Motegi Mitsuzane came with his friend Yamada Goro and said: “This man once served the shogunate. In the Ueno campaign in the first year of Meiji, when the Eastern Army was defeated and retreated, his whole family fled to Iwahirajo in Oshu. Entrusting his parents and younger sister to friends, he led his younger brother to Sendai and fought successively in Iwaki, Soma, Komamine, and other places. Later, the Sendai domain surrendered and he was taken prisoner and imprisoned in Tokyo. After receiving a pardon, he went to Iwahirajo to search for his parents and sister. The friend’s family to whom they had been entrusted also did not know where they had gone. He returned disappointed, unable to release his regret. Please cast once to divine where they went.” The resulting hexagram was Thunder changing to Biting Through.
The judgment said: Thunder belongs to the east, and the nuclear hexagram is Water, which belongs to the north. On the map of our country, the northeast corresponds to Miyagi, Iwate, Aomori, and other prefectures. Might they be there? Thunder is formed by obtaining the first stroke of Heaven, becoming a male. Once the Thunder male has grown, Heaven and Earth withdraw from their positions; perhaps the elderly parents have both died. The hollow center of Thunder forms Fire; Fire, after taking the second stroke, produces a daughter. Fire means separation, so perhaps the sister, though separated, is still alive. The top line is land without office; the place must be remote and outlying. The line statement says “Thunder searches and searches,” meaning one may search everywhere without necessarily finding them; “the eyes dart about” means that even if they meet, they may be startled at one another and unable to recognize each other. “Not his own person, but his neighbor” suggests that nearby one will hear a report concerning a marriage alliance. I have explored the line images and the direction and circumstances are thus. Alas! Your two parents cannot be seen, but your sister can certainly be encountered. The man was greatly moved and said: “There is a woman from Bungo named Tenkoku who can foretell future fortune and misfortune. I once went to consult her. She said: ‘You will not find them by searching urgently; look slowly and you will see them.’ When I asked where, she said: ‘In the northeast, at a place called Ochiai,’ but ultimately did not explain the exact location. Your judgment today is the same. I should go northeast again and search.”
【Case】 In Meiji 28, a divination was performed concerning relations between our country and Korea. The resulting hexagram was Thunder changing to Biting Through.
The judgment said: Thunder means movement and revival; it inherently contains the image of mobilizing the masses and raising troops. The top line is the end of the hexagram and therefore the extreme point of the affair. Now, concerning relations between our country and Korea, the top line is obtained. Its line statement says: “Thunder searches and searches; the eyes dart about in alarm; going forth is ominous.” Korea’s territory had long been demanded by foreign powers, and Korea’s national situation had long been watched with hostility by foreign powers. If it continues this way without changing its plans, the country will certainly meet disaster; hence, “going forth is ominous.” Since Korea borders Qing, any affair concerning Korea must first involve Qing; this is “the thunder does not strike his own person but his neighbor.” Qing regarded Korea as a tributary state, which is like a marriage alliance. If one suddenly makes trouble for Korea, Qing will certainly come forward with words of protest—“the marriage alliance brings words.” The Commentary on the Image says, “Thunder searches and searches; the center has not yet attained its aim,” meaning Qing has not yet gained anything. It also says, “Though ominous, there is no blame, because one fears the neighbor and takes warning,” meaning that if our country can make Qing awaken and observe current affairs, this may serve as a warning to Korea. Thus, although ominous, there is no blame.