[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-59":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-59",false,"2026-08-11T01:18:29.840Z","2026-07-04T14:35:18.000Z","Wind Water Huan (Dispersion), Huan: Success. The king approaches his ancestral temple. It is beneficial to cross the great stream, and beneficial to be steadfast.","Takashima Ekidan Hexagram 59: Feng Shui Huan (Wind over Water) - Original Hexagram Text and Explanation - Eastern Metaphysics Library","Takashima Ekidan Hexagram 59 Feng Shui Huan Explanation: Hexagram Judgment 'Huan: Prosperity. The king approaches his temple. It is advantageous to cross the great river. Advantageous to be steadfast,' with detailed judgment text and real divination case studies.","䷺",59,"Huan: Success. The king approaches his ancestral temple. It is beneficial to cross the great stream, and beneficial to be steadfast. \u003Cbr> \n  \u003Cbr> \n 59 Wind Water Huan \u003Cbr> \n  \u003Cbr> \n In the hexagram structure, the fourth line of Qian and the second line of Kun exchange positions; Qian changes into Xun, and Kun changes into Kan, combining to form Huan. Huan means dispersion. Kan represents water, and the dispersion of water splits into ten thousand streams; Xun represents wind, and the dispersion of wind covers all four suburbs. With Xun above and Kan below, the image is taken from wind blowing over water, representing wind and water meeting each other. Water flows away leisurely into the distance, while wind passes without staying, embodying the image of dispersion; this is why the hexagram is named Huan. \u003Cbr> \n  \u003Cbr> \n Huan [78]: Success. The king approaches his ancestral temple. It is beneficial to cross the great stream, and beneficial to be steadfast. \u003Cbr> \n  \u003Cbr> \n The Correct Meaning says: \"Dispelling hardship and releasing danger is called Huan.\" When hardship is dispelled, order becomes smooth; when danger is released, the heart gains understanding, hence success. The hexagram structure consists of three yin lines and three yang lines coming from Qian and Kun; Qian represents the king, hence \"king.\" It connects side-by-side with Feng, and the Tuan Commentary of Feng says \"the king approaches it,\" hence \"approaches.\" The upper nuclear trigram is Gen, which represents ancestral temples, hence \"has a temple.\" Kan represents the great stream, Xun represents benefit, and the lower nuclear trigram is Zhen, which represents feet, yielding the image of crossing; hence \"it is beneficial to cross the great stream.\" A temple is where gods and spirits reside. The Doctrine of the Mean states, \"How abundant is the virtue of the spirits! They seem to be right above us, right to our left and right,\" which is the ultimate flourishing of dispersion. \"Great stream\" is where all currents converge, filling without overflowing, drawn from without exhausting, showing the prominence of dispersion. Approaching the temple demonstrates the greatness of honor and praise, while crossing the stream achieves broad relief and benefit. However, although Huan governs dispersion, with its outer appearance spreading outward, its spirit values cohesion within, hence \"it is beneficial to be steadfast.\" \u003Cbr> \n  \u003Cbr> \n Tuan Commentary says: Huan brings success. The firm comes and is not exhausted; the yielding attains its position outside and accords with what is above. The king approaches his ancestral temple, for the king is in the center. It is beneficial to cross the great stream, as riding on wood achieves merits. \u003Cbr> \n  \u003Cbr> \n Sequence of Hexagrams Commentary says: \"Dui means joy. After joy comes dispersion, hence it is followed by Huan.\" Following Dui with Huan implies that being able to be joyful leads to dispersion, and dispersion leads to success; thus the success of Huan is also the success of Dui. In this hexagram, the firmness of Kan comes from Qian; Kan water flows continuously without end, hence \"the firm comes and is not exhausted.\" The softness of Xun obtains its proper position outside; Xun wind blows over water, moving floatingly together, hence \"the yielding attains its position outside and accords with what is above.\" Thus the firm resides in the middle without being exhausted by danger, while the yielding resides outside and accords with the fifth line, enabling the dispersion and release of dangers and difficulties to achieve success and smoothness. Once danger and difficulty are dispersed, the king conducts ceremonies in the ancestral temple, reaching above with sincere devotion; thus the Commentary interprets it as \"the king is in the center,\" speaking in terms of his virtue. Crossing the stream means crossing through hardship, which aligns with what the Xi Cizhan calls \"the utility of boats and oars to navigate impassable waters is taken from Huan.\" Thus the Commentary interprets it as \"riding on wood achieves merits,\" using the image as a metaphor. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs: regarding an individual's troubles, when the chest is restricted, disease arises; when the spirit is pent up, contention begins. Regarding a family's troubles, when inner and outer are isolated, abuses take form; when upper and lower are blocked, disorder breaks out. If there is a way to disperse (Huan) them, then all hundred abuses scatter and all affairs become prosperous—just as dark clouds and mist dissolve upon meeting wind, or foul ditches flow freely upon receiving water. This is why the noble person draws imagery from Huan (Dispersion). In life's endeavors, one often suffers from bias in temperament and improper position; yet if the strong comes to relieve the gentle, moving within without hardship, and the gentle goes to assist the strong, stopping without contrary friction, then nothing will fail to be advantageous and no affair will fail to prosper. Thus, by accumulating sincerity to serve the spirits, the spirits arrive; by taking advantage of favorable conditions to cross perils, boats and oars achieve success. All these are extended from Dispersion. Dispersing within makes the energy flow freely; dispersing without brings reason into order. Dispersing to govern oneself brings peace of mind; dispersing to deal with others brings harmonious feeling. Doubts accumulated through a lifetime dissolve like melting ice; the application of Huan is truly divine. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the state: as for the state regarding its people, it desires them to gather rather than disperse; as for the state regarding financial resources, it should gather them and also disperse them; but when it comes to dangers and hardships, it must firmly seek dispersion. If danger is not dispersed, peril cannot be surmounted; if hardship is not dispersed, disorder cannot be eliminated. The ruler holds the virtue of firm centrality and occupies the supreme position, wishing to dissolve the turmoil of the world, scatter the pent-up knots of the realm, reverse the distress of the national destiny, and enable all the people to attain joy. This is why the Huan hexagram follows Dui (Joy). In this hexagram, Nine at Second is strong, having come from Qian, hence called 'the strong comes'; Six at Fourth is gentle, occupying a Yin position, hence called 'attaining position'. Because the strong is not exhausted, Dispersion shows its prosperity; because the gentle aligns above, Dispersion naturally attains its correctness. Extending this: dispersing to offer sacrifices to ancestors through approaching the temple is how sincerity is fully expressed, revealing the abundance of the virtue of spirits and gods; dispersing to reach distant places through crossing rivers is how perils are surmounted, revealing the widespread merit of boats and oars. Indeed, Heaven uses the scattering of wind to nourish all living beings, and Earth uses the flow of water to pour into the four seas. A ruler likewise adopts this image: to quell the world's chaos and dissolve the entanglements of all affairs, nothing surpasses this Dispersion. \u003Cbr> \n  \u003Cbr> \n Viewing this hexagram as a whole: \"Huan means separation.\" Separation leads to reunion, and dispersion leads to regrouping; thus the entire hexagram carries the imagery of separation and joining, dispersion and gathering. The strong comes and is not exhausted, while the gentle moves upward in alignment—this is the substance of the hexagram. The king is in the ancestral temple, and \"mounting wood achieves success\"—this is the application of the hexagram. \"Prosperous\" and \"persevering\" are the virtues of the hexagram. \"Temple\" and \"river\" are the symbols of the hexagram. The Commentary on the Great Image states, \"Former kings sacrificed to the Supreme Deity and established temples,\" which is the meaning of approaching the temple in the Tuan Commentary. When temples are established, the ancestral sequence is defined; when the king arrives, the sincerity of the sacrifice is conveyed, so spiritual energies gather through this, and the hearts of the people are bound through this. Dispersion (Huan) is precisely the means to unite them, which is why Cui (Gathering) also speaks of \"the king approaching his temple.\" \"Cui means gathering.\" Approaching the temple through Gathering unifies mind and purpose; approaching the temple through Dispersion communicates pure sincerity. Cui and Huan are opposite yet complementary, hence they share similar imagery. As for the I Ching mentioning \"favorable to cross the great river\" three times, all draw from the wood of Xun: Yi says \"the way of wood proceeds,\" Zhongfu says \"mounting wood in a vacant boat,\" while Huan says \"mounting wood achieves success.\" This means the king's reputation overflows, internally expressing filial sacrifice to ancestors, and externally spreading transformation to distant borders. This is why the utility of boats and oars is uniquely drawn from Huan. The six lines all speak of dispersion, yet implicitly contain the image of gathering: line 1 meets danger and complies; line 2 brings Yang to escape danger; line 3 faces danger and forgets self; line 4 accomplishes dispersion and forgets others; line 5 holds supreme rank and forgets the world; line 6 soars aloof to disperse and \"distance harm.\" This is what is meant by revering oneself in non-action, with transformation racing as if divine. Therefore, in this hexagram, the three Yin lines are most auspicious, followed by the three Yang lines. Commentators who claim the Way of the I Ching purely favors the strong hold a one-sided view. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Great Image says: Wind blowing over water: Dispersion. Former kings sacrificed to the Supreme Deity and established temples. \u003Cbr> \n  \u003Cbr> \n Former kings saw the intangibility of the wind and attained the image of spirits and gods; they saw the fullness of Kan (Water) and attained the image of sacrificial rites. Now, wind is formless, but manifests its form upon meeting water—without water, wind cannot be seen. Spirits and gods cannot be beheld, but inside the temple they seem visible—without the temple, the Supreme Deity and ancestors cannot be perceived. Gathering makes existence; dispersion makes void. The nature of spirits and gods is like wind blowing over water. Nothing gathers the sincere reverence of human hearts more than spirits and gods. Therefore, when a great calamity is newly settled and human minds are not yet composed, sacrificing to the Supreme Deity announces success, and establishing temples serves ancestral spirits, gathering spiritual energies on the verge of scattering, calming and settling them to connect with heavenly spirits and commune with ancestors. Indeed, objects originate from Heaven, and humans originate from ancestors; hence sacrificing to Heaven repays the grace of creation, and establishing temples repays the greatness of ancestral merits. This causes all people under heaven to honor the revered and love the related, never forgetting their origins, thereby gathering the dispersed hearts of the people. Thus it is said: \"Former kings sacrificed to the Supreme Deity and established temples.\" \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Fortunes are prosperous and smooth, with the momentum of riding the wind and breaking waves. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Military campaigns: Favorable to utilize naval forces. \u003Cbr> \n  \u003Cbr> \n ○ Business: Financial flow is smooth; receiving divine protection brings great profit. \u003Cbr> \n  \u003Cbr> \n ○ Official status: Wind turns the sails and water flows to form a canal; an image of achieving fame overnight. \u003Cbr> \n  \u003Cbr> \n ○ Residence: Praying to the deities is advisable, which will naturally bring blessings. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: Middle son and eldest daughter, naturally forming a fine match. \u003Cbr> \n  \u003Cbr> \n ○ Illness: \"Wind blowing over water\" implies going away without remaining, suggesting critical illness; \"establishing temples\" implies the soul returning to the tomb, hence inauspicious. \u003Cbr> \n  \u003Cbr> \n ○ Lost items: Difficult to recover. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: Giving birth to a girl in spring or summer, and a boy in autumn or winter.","Initial Six: Rescued with a strong horse; auspicious.","Initial Six: Rescued with a strong horse; auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The good fortune of the Initial Six comes from compliance. \u003Cbr> \n  \u003Cbr> \n Line 1 is at the bottom of Kan (Water\u002FDanger); Kan represents peril, so line 1 is initially trapped in danger. Being trapped in Kan, it benefits from rescue. How is it rescued? Line 1 is close to line 2, and line 2 possesses the Qian (Heaven) energy. Qian represents horses, and because Qian is strong and vigorous, the horse is strong (\"horse is strong\"). Line 1 receives rescue from line 2, just as a horse gallops with the wind to escape danger; hence \"auspicious.\" Note: Mingyi line 2 also states \"rescued with a strong horse, auspicious.\" In Mingyi, the lower nuclear trigram is Kan, and when line 2 changes it becomes Qian; thus \"rescuing\" also draws from the Qian horse, sharing the same image as Huan line 1. The Commentary explains this with \"compliance\": Line 1 is originally of Kun (Earth) substance, and Kun represents compliance. Using the strength of Qian through the compliance of Kun brings auspiciousness. The Commentary on Mingyi states \"compliant so as to follow the law,\" which carries the same meaning. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Fortune involves many perils and difficulties, but fortunately meets rescue, turning danger into good fortune. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Military campaigns: Entering battle for the first time, relying on fine warhorses to break the siege and escape danger, hence auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Business: Capital is slender; luckily assisted by colleagues, enabling profits to be made. \u003Cbr> \n  \u003Cbr> \n ○ Official status: Entering the Wu Horse fortune, fame will surely be achieved. \u003Cbr> \n  \u003Cbr> \n ○ Residence: A newly constructed mansion favorably meets Lu-Ma (Prosperity and Horse) orientations; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: For the male horoscope, one born in the Year of the Horse is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Illness: Illness should be treated urgently; meeting a physician named Ma (Horse) brings good fortune. \u003Cbr> \n  \u003Cbr> \n ○ Traveler: The courier horse has moved; return is possible within the day. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n [Case Study] A friend came to ask for a divination regarding his personal fortune, and divined Huan changing to Zhongfu. \u003Cbr> \n  \u003Cbr> \n Judgment: The Initial Six line is at the beginning of Kan (\"Kan means falling into\"), like oneself trapped in danger and unable to free oneself immediately. The initial line's even structure belongs to Yin; rescuing it requires Yang strength. The horse is an image of Qian and possesses the firm energy of Qian, so it is capable of rescuing. Thus the initial line attains good fortune by being rescued, which is the image known in divination books as \"finding life in a dead end.\" Now you divine fortune and receive the initial line text, showing that your current fortune is in difficulty, but fortunately relied on friends to rescue you with full effort, allowing you to escape disaster. You need only follow their advice to turn misfortune into good luck. This friend may be born in the Year of the Horse or bear the surname Ma, which will surely align mysteriously with the imagery. The divine mystery of I Ching divination is often beyond measure, as you will know yourself later.","Nine at Second: Dispersing and hastening to his support; regret vanishes.","Nine at Second: Dispersing and hastening to his support 79; regret vanishes. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Dispersing and hastening to his support implies attaining one's desire. \u003Cbr> \n  \u003Cbr> \n Line Nine at Second is Yang occupying a Yin position, taking the image of Yang approaching Yin; hence the Tuan Commentary speaks of \"approaching the temple,\" which corresponds to line 2. The lower nuclear trigram is Zhen (Thunder), representing rushing; the upper nuclear trigram is Gen (Mountain), representing strong wood, carrying the image of a low table or desk. Line 2 responds to line 5; \"support\u002Ftable\" refers to line 5. \"Dispersing and hastening to his support\" means approaching the temple and rushing to the divine altar\u002Ftable (the Chinese characters for table\u002Fsupport are interchangeable, as in Jiayu: \"looking up at rafters, looking down at table and mat\"). When the king is in the temple, sincere and reverent, in mystical trance he communes with the spirits; thus dispersion receives divine approach, and \"regret vanishes.\" The Commentary on the Image explains this with \"attaining one's desire,\" meaning rushing inside the temple and receiving its blessings, hence called \"attaining one's desire.\" \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Fortune is favorable and smooth; wishes are granted as desired, and all disasters and regrets vanish. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Business: Transporting goods for trade finds reliable support, enabling desires to be fulfilled; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Official status: What is desired will surely be fulfilled. \u003Cbr> \n  \u003Cbr> \n ○ Military campaigns: Although experiencing dispersion and flight, finding reliance enables recovery to be planned; what regret could there be? \u003Cbr> \n  \u003Cbr> \n ○ Marriage: The inner trigram is Kun in substance, where line 2 changing to Qian forms Kan (Middle Son); the outer trigram is Qian in substance, where line 4 changing to Kun forms Xun (Eldest Daughter). This match features the female being older than the male. Wood and water generate each other, making a fine match. \u003Cbr> \n  \u003Cbr> \n ○ Residence: The family members in this home face the hardship of flight or defeat, but fortunately find reliance outside, fulfilling one's desire. \u003Cbr> \n  \u003Cbr> \n ○ Illness: Depressed and gloomy, leaning against a desk lying down; meeting a skilled doctor clears away all worries. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n [Case Study] A friend named Shirao said: \"I formerly pledged my land to a certain noble family and signed a contract, agreeing that when I raised funds in the future, I would be permitted to redeem it at price. Today land prices have skyrocketed to triple the original pledge value, so the noble family broke the alliance and refused to allow redemption. I then sent representatives and strongmen to demand it forcefully. The noble family became fearful and asked my relative to negotiate. Out of necessity, I paid a sum of money to reward the representatives and strongmen to settle the matter, but the strongmen were still dissatisfied, turned their anger on me, and intended to ambush me on the road. I am greatly worried. Please divine how to handle this.\" Divined and received Huan changing to Guan. \u003Cbr> \n  \u003Cbr> \n Judgment: The inner trigram is Kan, which means danger and difficulty; the outer trigram is Xun, and the Xici Commentary says \"Xun acts with adaptability,\" meaning Xun can execute flexible measures. Line 2 says \"dispersing and hastening to his support\"—\"hastening\" means fleeing from difficulty; line 2 responds to line 5, meaning hastening to line 5. Line 5 occupies the center of Xun, meaning it can \"adapt flexibly\" and is sufficient to disperse the difficulty, thus gaining \"regret vanishes.\" According to this line's image, it advises you to flee outside for refuge, and someone will naturally step forward to handle it, leaving no regret.","Six at Third: Dispersing his self; no regret.","Six at Third: Dispersing his self; no regret. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Dispersing his self implies that his will is set on what is outside. \u003Cbr> \n  \u003Cbr> \n Line 3 embodies Kan (Water) below, and the upper structure embodies Xun (Wind). Line 3 moving toward the upper trigram is like water flowing upon meeting wind, or wood floating upon meeting water—they rely on each other to disperse. From line 3 to line 5 forms the nuclear trigram Gen (Mountain), and Gen represents the body\u002Fself, hence \"dispersing his self; no regret.\" The Commentary on the Image says \"his will is set on what is outside,\" referring to the outer trigram, as its will responds to the top line. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Line 3 is at the extremity of Kan; fortune encounters a time of danger. Forgetting oneself to face hardship enables escape from peril, avoiding regret. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Military campaigns: Able to serve the nation while forgetting oneself; loyalty and bravery are commendable. Going forward brings no regret. \u003Cbr> \n  \u003Cbr> \n ○ Business: Transporting goods abroad, weathering wind and waves, experiencing every hardship; an image of valuing wealth above life. \u003Cbr> \n  \u003Cbr> \n ○ Official status: The honor of sacrificing oneself for righteousness, leaving a name in the annals of history. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: Demonstrates the resolve to sacrifice life for integrity; poignant yet praiseworthy. \u003Cbr> \n  \u003Cbr> \n ○ Residence: This house borders Kan water; the head of the household should travel on business to avoid calamity. \u003Cbr> \n  \u003Cbr> \n ○ Traveler: Not yet returned. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: Delivery is imminent; giving birth to a boy. \u003Cbr> \n  \u003Cbr> \n [Case Study] A friend came to ask for a divination regarding his fortune, and divined Huan changing to Xun. \u003Cbr> \n  \u003Cbr> \n Judgment: Line 3 of Huan is right at the extremity of Kan's hardship, representing being trapped in Kan and unable to free oneself. Only by relying on the top line arriving from afar to rescue can the difficulty be thoroughly dispersed, avoiding regret. Now you divine fortune and receive Huan line 3, knowing that your fortune is hindered—like a ship sailing into the sea encountering the peril of wind and waves. You must obtain a huge vessel coming from afar to rescue you; only then can you together escape peril, keep away from disasters and regrets, and preserve your life. Line 3 resides at the boundary between the inner and outer trigrams—Kan within and Xun without. Kan means danger and Xun means compliance; this is the image of exiting danger and entering compliance, hence \"no regret.\"","Six at Fourth: Dispersing his group; supreme good fortune. Dispersion creates a mound, beyond what ordinary people can fathom.","Six at Fourth: Dispersing his group; supreme good fortune. Dispersion creates a mound, beyond what ordinary people can fathom. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Dispersing his group brings supreme good fortune, as it shines grandly and gloriously. \u003Cbr> \n  \u003Cbr> \n Six at the fourth line resides at the beginning of Xun. The hexagram body was originally Qian; its bottom line transformed into Kun to form Xun. Kun represents the crowd; when Kun transforms into Xun, the group is dispersed. Kan possesses firm balance and receives the primal virtue of Qian, hence it is said, 'He disperses his group; supreme good fortune.' The upper nuclear trigram is Gen; Gen represents a mound or hill, signifying gathering and height. It means that having dispersed the danger of Kan, it gathers again to become a high hill, showing gathering within dispersion, hence 'Dispersion forms a mound.' The fourth line is the ruler of the Xun hexagram. The Xici says, 'Xun is the regulation of virtue,' and also 'Xun weighs things and remains hidden,' meaning Xun can adapt to circumstances, appearing and disappearing unpredictably, with a subtlety of transformation beyond ordinary estimation, hence 'Inconceivable.' The Commentary explains it with 'glorious and great,' indicating that line four leaves Kan and enters Xun; turning danger into safety relies precisely on this open and honorable function. As Kun says, 'Encompassing, grand, glorious, and great,' line four obtains the qi of Kun, and its 'glorious and great' nature originates from Kun. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Capable of breaking free from difficulties and re-establishing the foundation; a time of great fortune and smooth success. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Business: Possesses extraordinary capability, able to distribute wealth to relieve crises while uniquely creating a solid foundation. \u003Cbr> \n  \u003Cbr> \n ○ Fame\u002FCareer: Possesses the presence of towering above all contemporaries. \u003Cbr> \n  \u003Cbr> \n ○ Military\u002FWar: The grand martial display disperses and gathers suddenly, shifts between high and low, becomes completely silent one moment, and stands firm like a hill the next. The marvel of its transformation exceeds expectations; this is a divinely miraculous army. \u003Cbr> \n  \u003Cbr> \n ○ Illness: Disperse external pathogenic factors and consolidate the vital qi; the illness will naturally heal. \u003Cbr> \n  \u003Cbr> \n ○ Residence: Neighbors are far apart; standing as an isolated house offers serene delight; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Litigation: 'He disperses his group'; the lawsuit will surely be dissolved; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 Oura Kei, a female merchant from Nagasaki, managed the Yokohama Ironworks during the 7th and 8th years of the Meiji period (1874-1875). One day she was to take the Nagoya Maru ship back to her home village and sent a telegram to inform her family, expecting to arrive on a certain day. On that day, news came that the Nagoya Maru encountered disaster in Suo. Her family was shocked and hastily sent a telegram to inquire of me. I did not know whether Ms. Oura had actually boarded the ship, nor whether the ship had indeed met disaster, so I performed a divination and obtained Huan changing to Song. \u003Cbr> \n  \u003Cbr> \n Judgment: In this hexagram, Xun represents wood and Kan represents water, depicting a boat floating on the sea. The line text says: 'He disperses his group; supreme good fortune. Dispersion forms a mound, inconceivable.' 'Disperses his group' means separating from the crowd and escaping danger. 'Dispersion forms a mound' means escaping danger and standing alone on a high hill. 'Inconceivable' means there is no need to worry. Judging from this, we know she will surely escape the danger. \u003Cbr> \n  \u003Cbr> \n I replied to Nagasaki by telegram based on this divination. When her family in Nagasaki received this message, they were still doubtful. Soon after, a telegram arrived from Oura stating that she had escaped danger, and her family was finally relieved.","Nine at the fifth line: Dispersing like sweat is his grand decree; dispersing from the royal abode; no blame.","Nine at the fifth line: Dispersing like sweat ［80］ is his grand decree; dispersing from the royal abode; no blame. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: 'The royal abode entails no blame,' because of its correct position. \u003Cbr> \n  \u003Cbr> \n Line five is the honored position; what the Tuan Commentary refers to as 'the king approaches' corresponds to line five. 'Decree' means orders; 'grand decree' means important governmental policy. Line five possesses firm and central virtue, taking the dangers of the world as its own dangers, and issuing this 'grand decree' in order to disperse the world's perils. As Liu Xiang stated regarding 'dispersing like sweat': orders are like sweat; once issued, they cannot return. A monarch has no private abode; the royal domain is not considered close, nor are remote regions considered far. The monarch's single body, when dispersed, becomes the myriads of people; the monarch's single mind, when dispersed, becomes the myriads of affairs. Spreading across the four seas is like sweat emerging from the body and drenching all four limbs, hence 'dispersing like sweat.' The suffering of the world is resolved through benevolent governance, just as evil heat in the body is dissipated through perspiration; the principle of dispersion is one and the same. Lines three to five form nuclear Gen; Gen represents a dwelling, so 'royal abode' signifies the capital. What the Analects described as 'resembling the North Star, which abides in its place while all other stars revolve around it' refers to the royal abode. 'Dispersing from the royal abode' means that decrees disperse from near to far, proclaiming to all directions; it must begin from the royal abode by correcting one's position and establishing one's destiny. 'No blame' carries the sense of 'occupying the imperial throne without distress.' The Commentary on the Image explains it with 'correct position,' because nine at the fifth line represents the correct position, which enables the king who occupies it to command the world. Unifying the hearts of all and relieving the dangers of the populace are entirely the result of the monarch's virtue and the proper righteousness of the king's position. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: The timing and position are correct; speech, silence, action, and stillness—all matters are auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Business: Position is proper, goods flow smoothly, and profit is gained wherever one goes. \u003Cbr> \n  \u003Cbr> \n ○ Fame\u002FCareer: Position is close to the supreme monarch, name renowned throughout the world; great good fortune. \u003Cbr> \n  \u003Cbr> \n ○ Military\u002FWar: Orders are strict and clear, military discipline is solemn, and remarkable battle achievements will be accomplished. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: Will surely obtain a noble son-in-law\u002Fhusband. \u003Cbr> \n  \u003Cbr> \n ○ Residence: This house is not that of ordinary commoners. \u003Cbr> \n  \u003Cbr> \n ○ Illness: Will heal as soon as one breaks into a sweat. \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: A daughter will be born, and she will be of noble status. \u003Cbr> \n  \u003Cbr> \n 【Example】 In June of the 27th year of Meiji (1894), the Donghak Peasant Revolution broke out in Korea. A Korean named Park Yeong-hyo was residing in our country; deeply concerned for his homeland, he was filled with intense anxiety. He asked me for a divination and obtained Huan changing to Meng. \u003Cbr> \n  \u003Cbr> \n Judgment: 'Dispersion means scattering.' The overarching meaning of the entire hexagram focuses on scattering difficulties and resolving danger. Line five occupies the supreme position as the king; the 'grand decree' is the governmental mandate distributed by the king. 'Dispersing like sweat' means that orders once issued must be executed, just as sweat exits the body and does not return. This proves that strict and clear decrees can resolve danger and solidify the dwelling, thereby leaving no blame. Now Mr. Park inquires about the order and chaos of his country and obtains line five of Huan. Contemplating its line text, we know that disaster threatens his country's royal abode. Nine at the fifth line represents the king; the king should swiftly issue decrees, announce to the realm, scatter the wicked faction, and stabilize the royal abode, thereby preserving the realm without blame. The lower nuclear trigram is Zhen, and Zhen belongs to the East, indicating that the nation coming to rescue Korea must be our country. Mr. Park need not worry. \u003Cbr> \n  \u003Cbr> \n 【Example】 In June of the 27th year of Meiji (1894), Mr. Tokumei Yamada came with an American and asked: 'This time Japanese troops are sailing to Korea; will they open hostilities with Korea?' I said: 'Military secrets are not for me to know; however, through divination, we can discern it.' I divined and obtained Huan changing to Meng. \u003Cbr> \n  \u003Cbr> \n Judgment: Sweat emerges from the pores of the skin; its emergence dispels bodily congestion and cures human ailments, just as a monarch's decrees resolve the world's difficulties and allow everyone to find their proper place, hence 'dispersing like sweat is his grand decree.' 'Dispersing from the royal abode' means that the announcement of the grand decree begins at the royal abode, signifying a movement from near to far, and from inside to outside. The hexagram name is Huan (Dispersion), whose overall meaning focuses on scattering dangers and difficulties. Now, inquiring about our country's confidential military operations regarding Korea and receiving line five of Huan, we realize that upon hearing the news of chaos in Korea, our country swiftly issued orders and dispatched warships to sail afar to Korea. Onlookers assumed our country intended to initiate conflict with Korea; however, contemplating this line text, one can believe there is no other motive. \u003Cbr> \n  \u003Cbr> \n Upon receiving this judgment, the American translated it into Western languages and published it in foreign newspapers.","Nine at the top: Dispersing his blood; departing far away; no blame.","Nine at the top: Dispersing his blood; departing far ［81］ away; no blame. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: 'Dispersing his blood' means keeping harm far away. \u003Cbr> \n  \u003Cbr> \n Top nine responds to line three; line three forms Kan, which is the blood trigram, hence 'dispersing his blood.' Human blood vessels function safely through smooth circulation; congestion leads to illness. By 'dispersing his blood,' physical energy becomes comfortable, and worries naturally vanish. 'Ti' means anxiety; Kan represents anxiety. Furthermore, the top line resides at the extreme of Huan, having already emerged from the danger of Kan, hence 'departing far away.' Once anxiety is gone, blame naturally disappears. The Commentary on the Image explains it as 'keeping harm far away,' meaning top nine has moved far away from Kan, so harm is likewise distant. Another view holds that top nine leaves the hexagram; 'ti' means far; blood in the body is like water in a river, symbolizing open, smooth flow and wind blowing far across water, taking its meaning from the Great Image of 'wind moving over water.' \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Fortune: Path of fortune is smooth and open; disaster leaves and blessing arrives. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Military\u002FWar: The hexagram structure comes from Qian and Kun; top line of Kun says, 'Dragons fight in the field; their blood is dark and yellow,' depicting a scene where both sides suffer damage in battle. \u003Cbr> \n  \u003Cbr> \n ○ Business: Blood represents capital and assets. Merchant ships voyage afar, trade prospers smoothly, profit is obtained, and worries naturally vanish. \u003Cbr> \n  \u003Cbr> \n ○ Fame\u002FCareer: An image of throwing down the pen to join the military. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: An image of marrying to a distant place. \u003Cbr> \n  \u003Cbr> \n ○ Residence: The homeowner should beware of bloodshed hazards; avoiding them by going far away ensures no blame. \u003Cbr> \n  \u003Cbr> \n ○ Illness: It is an ailment caused by blood and qi stagnation; unclogging the meridians will avoid disaster. \u003Cbr> \n  \u003Cbr> \n ○ Lost Property: This item has gone far away and cannot be recovered. \u003Cbr> \n  \u003Cbr> \n ○ Litigation: Advisable to go far away to avoid it; no blame. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 A certain friend came to request a divination regarding his fortune, obtaining Huan changing to Kan. \u003Cbr> \n  \u003Cbr> \n Judgment: Huan is a hexagram of escaping difficulties; top line resides at the end of Huan, marking a time when hardships scatter away. Now you inquire about fortune and obtain top line of Huan; I know your current dangers and difficulties are already resolved, like a sick person whose blood circulation becomes smooth, with all worries disappearing, so there is no blame. At the top line, the image of Huan reaches its conclusion, and hereafter one departs Huan and enters Jie (Limitation); you should pay attention to moderating wealth and moderating desires. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the 31st year of Meiji (1898), I divined the diplomatic relations between Britain and Russia, obtaining Huan changing to Kan. \u003Cbr> \n  \u003Cbr> \n Judgment: The Huan hexagram consists of three yin and three yang lines, originally originating from Qian, Kun, and Pi. The top line occupies the extreme of Xun, which corresponds to the top line of Qian; when yang becomes excessive, combat occurs, giving the image of 'their blood is dark and yellow,' hence 'dispersing his blood.' What Xiaochu calls 'blood departs and apprehension disappears' also refers to Qian ('ti' is sometimes written as apprehension). Xiaochu disperses blood through the mutual trust of yin and yang, while Huan disperses blood through the mutual assistance of wind and water. Thus Huan inherently contains danger, but fortunately disperses it to achieve freedom from blame. Now inquiring about diplomatic relations between Britain and Russia and obtaining top line of Huan, Russia is on land and Britain is on the seas, so Xun represents Russia and Kan represents Britain. Land power relies on railways for dominance, while maritime power relies on steamships to display force. After land battles are won, the victor fears retaliation while the defeated prepares against secondary strikes; controlling strategic points and maintaining vigilance without relaxation are Russia's urgent priorities. Britain uses merchant vessel protection as a pretext to dispatch fleets afar, spying on coastal defenses, seeking opportunities to manufacture disputes and force territorial concessions and peace treaties—this is Britain's cunning strategy. Consequently, continental nations are mostly strained by military expenditures, whereas Britain's military funds grow richer year by year, holding wealth to contend for hegemony on the seas. Russia relies on army strength and land barriers to encroach upon neighboring countries, so nations across the globe recently view both Britain and Russia as predatory states. When the Siberian Railway was incomplete, Russia intentionally provoked incidents but was suppressed by Britain; at key spots in the Mediterranean, food and ammunition shortages prevented immediate troop deployment. Britain also fears that with Afghanistan and Persia connecting to Russia, internal turmoil might erupt in India; furthermore, Britain knows it has long monopolized riches and earned widespread hostility. Now Prussia\u002FGermany and France have formed alliances with Russia, fearing joint conspiracies that could trigger a major conflict, so Britain seeks to incite China to curb Russian overbearingness. However, with navy strength but lacking ground forces, Britain cannot fully have its way; should it suffer defeat once, strategic regions such as Australia, Canada, and Africa might not be preserved, hence it expands its navy to withstand various powers. Russia relies on full railway completion, while Britain relies on naval expansion, standing like two mighty giants face to face. The line says 'dispersing his blood,' meaning the two nations should communicate peacefully and reconcile; then all can remain safe, and all countries can keep harm far away. This is the current situation; thus the Commentary says, 'Dispersing his blood means keeping harm far away.'",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 59, Feng Shui Huan, Sixty-Four Hexagrams, Hexagram Judgment, Line Text, Divination Judgment",1787044936000]