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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 64 Fire-Water Weiji (Before Completion), Weiji: Success. A little fox, almost crossing, gets its tail wet. Nothing is favorable.
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Fire-Water Weiji (Before Completion), Weiji: Success. A little fox, almost crossing, gets its tail wet. Nothing is favorable.
Weiji: Success. A little fox, almost crossing, gets its tail wet. Nothing is favorable.
64 Fire-Water Weiji (Before Completion)
Weiji (Before Completion) is the inverse of Jiji (After Completion); the upper trigram of Jiji turns to become the lower trigram, while the lower trigram of Jiji turns to become the upper trigram. Fire and water move in opposite directions and do not interact: that which flares upward cannot fulfill its flaring, and that which moistens downward cannot deliver its moisture. This is why this hexagram is named Fire-Water Weiji.
Weiji: Success. A little fox, almost crossing, gets its tail wet. Nothing is favorable.
It is not called 'non-completion' (Buji), but rather 'not yet complete' (Weiji), because it does not mean comfortably staying incomplete, but merely that it is not yet so. For within Weiji there naturally lies the potential to complete, and though not yet prosperous, prosperity is naturally attainable; thus it says 'Weiji: Success'. Kan represents a small fox; 'qi' means almost. To cross, one must reach the shore to be 'Jiji' (completed); if even one step is lacking, it is still not complete, so how could 'almost crossing' be considered crossing! The small fox is weak; losing momentum in midstream, its heavy tail drags, making it impossible to avoid getting wet. What benefit could there be? Therefore it says: 'A little fox, almost crossing, gets its tail wet. Nothing is favorable.'
Tuan Commentary says: Weiji: Success, because the yielding line obtains the central position. A little fox almost crossing, has not yet emerged from the middle. Gets its tail wet, nothing is favorable, as it fails to continue to the end. Although the lines are not in their proper positions, the firm and yielding correspond with each other.
This hexagram has Kan below and Li above. Kan is water, Li is fire. Fire is above and water is below, so fire and water do not interact, meaning they do not serve each other. It represents the moment when heaven and earth are dim before dawn, and the universe is chaotic before opening. Both Jiji and Weiji speak of 'Success' in their Tuan commentaries: the success of Jiji is already accomplished, while the success of Weiji is yet to come. The success yet to come can eventually be achieved because its yielding line obtains the center. The little fox cannot cross the river; overestimating its strength, it recklessly moves forward. Though almost completing the crossing, it ultimately fails and cannot escape from danger. Lines 3 and 4 bear the brunt of the hexagram; Kan ends at line 3, so it has not emerged from the middle. Not emerging from the middle, it drifts in midstream, unable to advance or retreat; its feet have not stepped ashore, while its tail is already wet. 'Fails to continue to the end' means continuing the end of Jiji. The end of Jiji is the beginning of Weiji, and the head of Jiji is the tail of Weiji. If the end of Jiji gets its head wet, Jiji can hardly preserve its end, and relies on Weiji to continue it. But if Weiji gets its tail wet, it cannot continue the head of Jiji, nor can it continue the end of Jiji. Jiji and Weiji connect head to tail, ending and beginning anew. If the end is not continued, it is like cold and heat not cycling, or sun and moon not alternating, so that heaven and earth almost come to a halt, let alone human affairs! Thus 'nothing is favorable'. Those in Weiji should examine the origin and pursue the end, striving for completion, and not imitate 'the little fox almost crossing' only to get its tail wet. Being in a temporary state of Weiji is simply because the positions are improper. Yet although positions are improper, there naturally exists the principle of completion. Jiji is Jiji due to the correspondence of firm and yielding; Weiji shares this same firm and yielding. Moving from incomplete to complete depends on this single crossing and continuation. Thus the end of Weiji is also the end of Jiji, and Qian Yuan begins anew from this.
Applying this hexagram to human affairs, in living through the world, one cannot avoid danger nor avoid seeking completion. When incomplete, one must not comfortably settle in incompleteness, but should strive with diligence to expect completion. Settling in incompleteness leads to never completing; striving diligently means that though incomplete for a time, completion will eventually be attained. Progressing from Weiji to Jiji allows the success of Jiji to become the success of Weiji, hence Weiji is also successful. Those in Weiji crossing from here to there, walking through danger, will emerge outside danger, striving to reach the other shore without drawing the line halfway. The head of Jiji can be continued, and the tail of Weiji is not wet—what direction then would not be favorable? In human affairs, what was broken is reconnected, ending and beginning anew; preserving what is accomplished without loss, and advancing infinitely toward what is yet to come. In this way, what is incomplete will surely be completed. The reason for temporary incompleteness is improper line position. By line position, fire must be below so water receives its boiling, and water must be above so fire exerts its efficacy. When inverted and out of position, they do not serve each other; not serving each other means not completing each other. Yet this does not mean it will never be completed. In hexagram structure, Li is mutual above and Kan is set below; Kan is firm and Li is yielding, mutually interacting above and below, corresponding with each other. The completion of Jiji relies on this firm-yielding correspondence; Weiji progressing to Jiji also relies on this firm-yielding correspondence. Using yielding to complete firm, continuing the beginning from the end, what danger cannot be completed? The way of heaven cycles and human affairs alternate, which is nothing beyond this correspondence of firm and yielding.
Applying this hexagram to a nation, the rise and fall, order and chaos, downfall and survival of a nation depend solely on preserving and continuing between Jiji and Weiji. The author of the I Ching lived during the transition between Yin and Zhou. Commentators say Jiji belongs to King Zhou of Yin, while Weiji belongs to King Wen of Zhou. King Wen suffered hardship and held fast to perseverance during the time of Weiji; yet being cautious and reverent, he did not abandon his virtue, seeking completion thereby. The invasions of Mi and Chong were like the little fox almost crossing—how could they succeed? Only King Wen, through yielding compliance and enlightened virtue, endured this great disaster, refrained from rebellion or envy, and climbed onto the shore of the Dao. His completion and success gained help from Heaven and humanity. He caused the great to revere and the small to cherish, making everything favorable. Thus Zhou succeeded Yin, using Zhou's Weiji to continue Yin's Jiji; the transformation from Yin to Zhou is precisely this continuation of head and tail. Future generations who succeed Zhou and encounter Weiji should all model themselves on King Wen. The Book of Songs says: 'Swiftly glides the boat on the Jing River, hurry to row it across,' from which one can imagine the success of crossing.
Overall viewing this hexagram, Jiji means work is completed, while Weiji means affairs begin anew; ending and starting again embodies the meaning of endless generation. 'Endless generation is called the Changes (Yi)'; this is why the Changes ends with Weiji. In Jiji, water is above tending downward, fire is below tending upward; the two qi harmonize and exert their use. Weiji is the opposite: the flaming heat rises higher, the downward stream flows lower, diverging without interacting. Exerting use means accomplishment is complete; not interacting means use is yet to be realized, which represents the cycle of the Five Virtues multiplying and Four Seasons alternating without interruption. The Jiji and Weiji of Kan and Li are like the Tai and Pi of Qian and Kun: when Tai reaches its extreme it turns to Pi, and after Jiji comes Weiji, sharing the same imagery. The lower three lines represent Weiji within Weiji, while the upper three lines represent Jiji within Weiji. Moving from incomplete to complete, the line imagery is more auspicious than Jiji. In structure, Kan is above and Li is below; Li is sun and Kan is night, Li is bright and Kan is dark, Li is empty and Kan is solid. No virtue is greater than brightness, no Dao is more divine than emptiness. Thus Kan descends while Li ascends; Kan hides within while Li shines outside. The sun adorns the sky, water flows below the earth; Qian and Kun occupy their rightful positions, which is the natural law of phenomena. Sages in Jiji do not forget Weiji; in Weiji they double their efforts toward Jiji. They begin undertakings cautiously and do not abandon work near completion, allowing heaven's cycle to remain firm and governance to remain peaceful. How could this not be desired? Yet when Yin and Yang are inverted and line positions are improper, Kan and Li each stay in their own abode, water and fire hiding their usefulness, making the hexagram Weiji. In the six lines, all positions are improper, yet firm and yielding correspond to each other. Line 1 gets its tail wet, lacking the means to cross. Line 2 drags its wheels, obtaining the means to cross. Line 3 crosses the river, incurring misfortune through rashness. These inner three lines all desire to cross but are not yet able. Line 4 'receives rewards', executing intention through Zhen's campaign. Line 5 radiates brilliance, gaining good fortune through trust. Line 6 gets its head wet, losing restraint in eating and drinking. These outer three lines all advance from Weiji into Jiji. Lines 2 and 5 are correct corresponds, so both say 'Perseverance brings good fortune'. Lines 1 and 4 correspond, but Line 1 is at the start of crossing while Line 4 is in the middle of crossing, so Line 1 is not as auspicious as Line 4. Lines 3 and Top are at extreme positions: Line 3 loses advantage in Weiji, and Top loses restraint in Jiji, so both serve as warnings; correcting through warning preserves the end.The Dao of the I Ching regards not ending as the true end, so there is no end that is not a beginning. Thus Qian says 'no head', and Kun says 'great end'. The sixty-four hexagrams do not end with Jiji, but end with Weiji, because what is Jiji is already exhausted, while what is Weiji is infinite. Opening the incomplete with the complete, continuing the complete with the incomplete—the great function of Qian and Kun lies precisely in the continuation of Kan and Li.
The Commentary on the Great Image says: Fire is above water: Weiji. The noble person cautiously differentiates things and abides in their proper positions.
Fire is hot and water is cold, each thing having a distinct nature; Li is south and Kan is north, each direction having a distinct position. Fire above water means flaming upward and moistening downward both lose their position and do not assist each other, hence called Weiji. The noble person observes this image, differentiating and abiding accordingly: differentiating things so that each obtains its proper place without confusion, and abiding in directions so that each follows its position without transgression. Proceeding with caution in all things, knowledge is everywhere clear, and handling is everywhere proper, allowing what is incomplete to advance toward completion. Therefore it says: 'The noble person cautiously differentiates things and abides in their proper positions.'
[Divination]
○ Divination on Fortune: Fortune's path is inverted; be cautious in all matters.
○ Divination on Business: Goods are improper and location is unsuitable; manage cautiously to turn a profit.
○ Divination on Official Rank / Fame: Not yet achieved.
○ Divination on Warfare: Fortifications and equipment are unsuitable and do not serve each other; inspect and exercise caution urgently to avoid defeat.
○ Divination on Residence: Orientation is inverted and needs to be changed.
○ Divination on Marriage: Family backgrounds or match do not align.
○ Divination on Illness: Blood vessels in upper and lower energizers are blocked; what should rise does not rise, what should descend does not descend. Prescription must be chosen with utmost care.
○ Divination on Lost Property: Clarify the direction and it can be found.
○ Divination on Pregnancy: Give birth to a girl in the upper month, and a boy in the lower month.
64 Fire-Water Weiji (Before Completion)
Weiji (Before Completion) is the inverse of Jiji (After Completion); the upper trigram of Jiji turns to become the lower trigram, while the lower trigram of Jiji turns to become the upper trigram. Fire and water move in opposite directions and do not interact: that which flares upward cannot fulfill its flaring, and that which moistens downward cannot deliver its moisture. This is why this hexagram is named Fire-Water Weiji.
Weiji: Success. A little fox, almost crossing, gets its tail wet. Nothing is favorable.
It is not called 'non-completion' (Buji), but rather 'not yet complete' (Weiji), because it does not mean comfortably staying incomplete, but merely that it is not yet so. For within Weiji there naturally lies the potential to complete, and though not yet prosperous, prosperity is naturally attainable; thus it says 'Weiji: Success'. Kan represents a small fox; 'qi' means almost. To cross, one must reach the shore to be 'Jiji' (completed); if even one step is lacking, it is still not complete, so how could 'almost crossing' be considered crossing! The small fox is weak; losing momentum in midstream, its heavy tail drags, making it impossible to avoid getting wet. What benefit could there be? Therefore it says: 'A little fox, almost crossing, gets its tail wet. Nothing is favorable.'
Tuan Commentary says: Weiji: Success, because the yielding line obtains the central position. A little fox almost crossing, has not yet emerged from the middle. Gets its tail wet, nothing is favorable, as it fails to continue to the end. Although the lines are not in their proper positions, the firm and yielding correspond with each other.
This hexagram has Kan below and Li above. Kan is water, Li is fire. Fire is above and water is below, so fire and water do not interact, meaning they do not serve each other. It represents the moment when heaven and earth are dim before dawn, and the universe is chaotic before opening. Both Jiji and Weiji speak of 'Success' in their Tuan commentaries: the success of Jiji is already accomplished, while the success of Weiji is yet to come. The success yet to come can eventually be achieved because its yielding line obtains the center. The little fox cannot cross the river; overestimating its strength, it recklessly moves forward. Though almost completing the crossing, it ultimately fails and cannot escape from danger. Lines 3 and 4 bear the brunt of the hexagram; Kan ends at line 3, so it has not emerged from the middle. Not emerging from the middle, it drifts in midstream, unable to advance or retreat; its feet have not stepped ashore, while its tail is already wet. 'Fails to continue to the end' means continuing the end of Jiji. The end of Jiji is the beginning of Weiji, and the head of Jiji is the tail of Weiji. If the end of Jiji gets its head wet, Jiji can hardly preserve its end, and relies on Weiji to continue it. But if Weiji gets its tail wet, it cannot continue the head of Jiji, nor can it continue the end of Jiji. Jiji and Weiji connect head to tail, ending and beginning anew. If the end is not continued, it is like cold and heat not cycling, or sun and moon not alternating, so that heaven and earth almost come to a halt, let alone human affairs! Thus 'nothing is favorable'. Those in Weiji should examine the origin and pursue the end, striving for completion, and not imitate 'the little fox almost crossing' only to get its tail wet. Being in a temporary state of Weiji is simply because the positions are improper. Yet although positions are improper, there naturally exists the principle of completion. Jiji is Jiji due to the correspondence of firm and yielding; Weiji shares this same firm and yielding. Moving from incomplete to complete depends on this single crossing and continuation. Thus the end of Weiji is also the end of Jiji, and Qian Yuan begins anew from this.
Applying this hexagram to human affairs, in living through the world, one cannot avoid danger nor avoid seeking completion. When incomplete, one must not comfortably settle in incompleteness, but should strive with diligence to expect completion. Settling in incompleteness leads to never completing; striving diligently means that though incomplete for a time, completion will eventually be attained. Progressing from Weiji to Jiji allows the success of Jiji to become the success of Weiji, hence Weiji is also successful. Those in Weiji crossing from here to there, walking through danger, will emerge outside danger, striving to reach the other shore without drawing the line halfway. The head of Jiji can be continued, and the tail of Weiji is not wet—what direction then would not be favorable? In human affairs, what was broken is reconnected, ending and beginning anew; preserving what is accomplished without loss, and advancing infinitely toward what is yet to come. In this way, what is incomplete will surely be completed. The reason for temporary incompleteness is improper line position. By line position, fire must be below so water receives its boiling, and water must be above so fire exerts its efficacy. When inverted and out of position, they do not serve each other; not serving each other means not completing each other. Yet this does not mean it will never be completed. In hexagram structure, Li is mutual above and Kan is set below; Kan is firm and Li is yielding, mutually interacting above and below, corresponding with each other. The completion of Jiji relies on this firm-yielding correspondence; Weiji progressing to Jiji also relies on this firm-yielding correspondence. Using yielding to complete firm, continuing the beginning from the end, what danger cannot be completed? The way of heaven cycles and human affairs alternate, which is nothing beyond this correspondence of firm and yielding.
Applying this hexagram to a nation, the rise and fall, order and chaos, downfall and survival of a nation depend solely on preserving and continuing between Jiji and Weiji. The author of the I Ching lived during the transition between Yin and Zhou. Commentators say Jiji belongs to King Zhou of Yin, while Weiji belongs to King Wen of Zhou. King Wen suffered hardship and held fast to perseverance during the time of Weiji; yet being cautious and reverent, he did not abandon his virtue, seeking completion thereby. The invasions of Mi and Chong were like the little fox almost crossing—how could they succeed? Only King Wen, through yielding compliance and enlightened virtue, endured this great disaster, refrained from rebellion or envy, and climbed onto the shore of the Dao. His completion and success gained help from Heaven and humanity. He caused the great to revere and the small to cherish, making everything favorable. Thus Zhou succeeded Yin, using Zhou's Weiji to continue Yin's Jiji; the transformation from Yin to Zhou is precisely this continuation of head and tail. Future generations who succeed Zhou and encounter Weiji should all model themselves on King Wen. The Book of Songs says: 'Swiftly glides the boat on the Jing River, hurry to row it across,' from which one can imagine the success of crossing.
Overall viewing this hexagram, Jiji means work is completed, while Weiji means affairs begin anew; ending and starting again embodies the meaning of endless generation. 'Endless generation is called the Changes (Yi)'; this is why the Changes ends with Weiji. In Jiji, water is above tending downward, fire is below tending upward; the two qi harmonize and exert their use. Weiji is the opposite: the flaming heat rises higher, the downward stream flows lower, diverging without interacting. Exerting use means accomplishment is complete; not interacting means use is yet to be realized, which represents the cycle of the Five Virtues multiplying and Four Seasons alternating without interruption. The Jiji and Weiji of Kan and Li are like the Tai and Pi of Qian and Kun: when Tai reaches its extreme it turns to Pi, and after Jiji comes Weiji, sharing the same imagery. The lower three lines represent Weiji within Weiji, while the upper three lines represent Jiji within Weiji. Moving from incomplete to complete, the line imagery is more auspicious than Jiji. In structure, Kan is above and Li is below; Li is sun and Kan is night, Li is bright and Kan is dark, Li is empty and Kan is solid. No virtue is greater than brightness, no Dao is more divine than emptiness. Thus Kan descends while Li ascends; Kan hides within while Li shines outside. The sun adorns the sky, water flows below the earth; Qian and Kun occupy their rightful positions, which is the natural law of phenomena. Sages in Jiji do not forget Weiji; in Weiji they double their efforts toward Jiji. They begin undertakings cautiously and do not abandon work near completion, allowing heaven's cycle to remain firm and governance to remain peaceful. How could this not be desired? Yet when Yin and Yang are inverted and line positions are improper, Kan and Li each stay in their own abode, water and fire hiding their usefulness, making the hexagram Weiji. In the six lines, all positions are improper, yet firm and yielding correspond to each other. Line 1 gets its tail wet, lacking the means to cross. Line 2 drags its wheels, obtaining the means to cross. Line 3 crosses the river, incurring misfortune through rashness. These inner three lines all desire to cross but are not yet able. Line 4 'receives rewards', executing intention through Zhen's campaign. Line 5 radiates brilliance, gaining good fortune through trust. Line 6 gets its head wet, losing restraint in eating and drinking. These outer three lines all advance from Weiji into Jiji. Lines 2 and 5 are correct corresponds, so both say 'Perseverance brings good fortune'. Lines 1 and 4 correspond, but Line 1 is at the start of crossing while Line 4 is in the middle of crossing, so Line 1 is not as auspicious as Line 4. Lines 3 and Top are at extreme positions: Line 3 loses advantage in Weiji, and Top loses restraint in Jiji, so both serve as warnings; correcting through warning preserves the end.The Dao of the I Ching regards not ending as the true end, so there is no end that is not a beginning. Thus Qian says 'no head', and Kun says 'great end'. The sixty-four hexagrams do not end with Jiji, but end with Weiji, because what is Jiji is already exhausted, while what is Weiji is infinite. Opening the incomplete with the complete, continuing the complete with the incomplete—the great function of Qian and Kun lies precisely in the continuation of Kan and Li.
The Commentary on the Great Image says: Fire is above water: Weiji. The noble person cautiously differentiates things and abides in their proper positions.
Fire is hot and water is cold, each thing having a distinct nature; Li is south and Kan is north, each direction having a distinct position. Fire above water means flaming upward and moistening downward both lose their position and do not assist each other, hence called Weiji. The noble person observes this image, differentiating and abiding accordingly: differentiating things so that each obtains its proper place without confusion, and abiding in directions so that each follows its position without transgression. Proceeding with caution in all things, knowledge is everywhere clear, and handling is everywhere proper, allowing what is incomplete to advance toward completion. Therefore it says: 'The noble person cautiously differentiates things and abides in their proper positions.'
[Divination]
○ Divination on Fortune: Fortune's path is inverted; be cautious in all matters.
○ Divination on Business: Goods are improper and location is unsuitable; manage cautiously to turn a profit.
○ Divination on Official Rank / Fame: Not yet achieved.
○ Divination on Warfare: Fortifications and equipment are unsuitable and do not serve each other; inspect and exercise caution urgently to avoid defeat.
○ Divination on Residence: Orientation is inverted and needs to be changed.
○ Divination on Marriage: Family backgrounds or match do not align.
○ Divination on Illness: Blood vessels in upper and lower energizers are blocked; what should rise does not rise, what should descend does not descend. Prescription must be chosen with utmost care.
○ Divination on Lost Property: Clarify the direction and it can be found.
○ Divination on Pregnancy: Give birth to a girl in the upper month, and a boy in the lower month.
Initial Six: Gets its tail wet. Humiliation.
Initial Six: Gets its tail wet. Humiliation.
Commentary on the Image says: Gets its tail wet, showing an ignorance of extremes.
Initial Six resides at the beginning of Weiji; the Tuan Commentary's 'the little fox almost crossing, gets its tail wet' corresponds to this initial line. The beginning of Weiji and the top of Jiji connect head to tail. The top line of Jiji is endangered by getting its head wet; initial line follows behind it, seeing top line's wet head, if it disciplined itself, Weiji could avoid getting wet. Yet front head and rear tail both suffer wetness, foolishly failing to take warning, hence called 'humiliation'. The Commentary on the Image explains it as 'showing an ignorance of extremes', meaning the preceding carriage overturned, and the follower blindly treaded the same path without knowing, hence 'ignorance of extremes'.
[Divination]
○ Divination on Fortune: Failing to examine front and back, ignoring advance and retreat, acting recklessly—this is being ignorant and senseless.
○ Divination on Business: Failing to take warning after previous defeat, repeating the same mistake—how will this be brought to a proper conclusion?
○ Divination on Official Rank / Fame: Since the leader/head is lost, it will be impossible to attach oneself to success.
○ Divination on Marriage: Wandering and separated from head to tail, reunion is difficult.
○ Divination on Residence: The front door and back door of this residence are incorrectly oriented.
○ Divination on Illness: The illness is located in the lower body.
○ Pregnancy: A boy will be born.
【Example】 A certain friend came asking for a divination on his business of manufacturing goods, and divined Weiji (Before Completion) changing to Kui (Opposition).
Judgment says: The initial line resides at the beginning of Wei Ji (Not Yet Across), right at the time when crossing is not yet completed and about to be accomplished. The end of Ji Ji (Already Across) speaks of 'wetting its head,' while the start of Wei Ji speaks of 'wetting its tail,' representing an image of head and tail failing to care for each other. Now you divine regarding a manufacturing enterprise and receive this line text; I know this business must be an old enterprise that you took over to revive. You failed to observe the overturn of the previous cart and rashly followed in its track, resulting in products that cannot be sold for a time. Pledging these for funds leads instead to losses, where gain does not cover loss and you are stuck in a dilemma—much like 'the little fox almost crossing the river' only to 'wet its tail,' which is inevitably regretful. As for the second line, it says 'He drags his wheels. Perseverance brings good fortune'; in the coming year you should transport goods outward by vehicle to trade for profit, so you need not worry.
Commentary on the Image says: Gets its tail wet, showing an ignorance of extremes.
Initial Six resides at the beginning of Weiji; the Tuan Commentary's 'the little fox almost crossing, gets its tail wet' corresponds to this initial line. The beginning of Weiji and the top of Jiji connect head to tail. The top line of Jiji is endangered by getting its head wet; initial line follows behind it, seeing top line's wet head, if it disciplined itself, Weiji could avoid getting wet. Yet front head and rear tail both suffer wetness, foolishly failing to take warning, hence called 'humiliation'. The Commentary on the Image explains it as 'showing an ignorance of extremes', meaning the preceding carriage overturned, and the follower blindly treaded the same path without knowing, hence 'ignorance of extremes'.
[Divination]
○ Divination on Fortune: Failing to examine front and back, ignoring advance and retreat, acting recklessly—this is being ignorant and senseless.
○ Divination on Business: Failing to take warning after previous defeat, repeating the same mistake—how will this be brought to a proper conclusion?
○ Divination on Official Rank / Fame: Since the leader/head is lost, it will be impossible to attach oneself to success.
○ Divination on Marriage: Wandering and separated from head to tail, reunion is difficult.
○ Divination on Residence: The front door and back door of this residence are incorrectly oriented.
○ Divination on Illness: The illness is located in the lower body.
○ Pregnancy: A boy will be born.
【Example】 A certain friend came asking for a divination on his business of manufacturing goods, and divined Weiji (Before Completion) changing to Kui (Opposition).
Judgment says: The initial line resides at the beginning of Wei Ji (Not Yet Across), right at the time when crossing is not yet completed and about to be accomplished. The end of Ji Ji (Already Across) speaks of 'wetting its head,' while the start of Wei Ji speaks of 'wetting its tail,' representing an image of head and tail failing to care for each other. Now you divine regarding a manufacturing enterprise and receive this line text; I know this business must be an old enterprise that you took over to revive. You failed to observe the overturn of the previous cart and rashly followed in its track, resulting in products that cannot be sold for a time. Pledging these for funds leads instead to losses, where gain does not cover loss and you are stuck in a dilemma—much like 'the little fox almost crossing the river' only to 'wet its tail,' which is inevitably regretful. As for the second line, it says 'He drags his wheels. Perseverance brings good fortune'; in the coming year you should transport goods outward by vehicle to trade for profit, so you need not worry.
Nine in the second line: He drags his wheels. Perseverance brings good fortune.
Nine in the second line: He drags his wheels. Perseverance brings good fortune.
Commentary on the Image says: 'Nine in the second line brings good fortune through perseverance,' because it acts correctly by adhering to the central path.
The second line dwells in the middle of Kan; Kan represents wheels, hence it says 'wheels.' Wheels are tools for crossing. The initial line of Ji Ji says dragging wheels and wetting the tail, meaning having the tool for crossing yet getting wet; here it says dragging wheels without mentioning wetting the tail, meaning having the tool for crossing without getting wet, which is superior to the initial line of Ji Ji, hence 'perseverance brings good fortune.' Kan also represents bending and straightening wood; according to the 'Kao Gong Ji' in the Rites of Zhou, 'those traveling in marshes use inverted curves, those traveling in mountains use side curves,' taking what is convenient for dragging. Steering wheels to cross water while adhering to the central path ensures the crossing is done correctly; this is acting with central correctness, so how could it not be auspicious? The explanation in the Commentary on the Image is most evident.
[Divination]
Divination on Current Fortune: Fortune is like a light carriage crossing water; proceeding along the central path, everything goes smoothly.
Divination on Business: An image of returning fully laden with wealth.
Divination on Fame and Career: Line two responds to line five. Line five is the ruler and line two is the minister; both are auspicious, signifying mutual assistance between ruler and subject. There is an image of a following carriage to carry the load.
Divination on Military Expedition: Represents a strategy of dragging firewood to feign retreat.
Divination on Marriage: Exhibits the noble virtue of Huan Shaojun pulling a deer cart together with her husband; one will certainly acquire a virtuous wife, auspicious.
Divination on Residential Fortune: An image of grand elegance and splendor combined.
Divination on Illness: The chest and abdomen must be rumbling like the sound of carriage wheels; one should clear the Sanjiao (triple burner) to relax the qi mechanism, and recovery will follow naturally.
○ Pregnancy: A boy will be born.
Example: In September of Meiji 8 (1875), Joseon fired upon our warship Un'yo. Public opinion was turbulent, and the Imperial Court was considering dispatching a punitive military expedition. At that time, a certain Army Colonel came to request a divination, and obtained Wei Ji (Not Yet Across) changing to Jin (Advancing).
Judgment says: Water and fire do not interact and cannot serve each other, which is called Wei Ji (Not Yet Across). However, Wei Ji does not mean never crossing; if the time has not arrived, it does not cross, but when the time arrives, it crosses; hence it says 'Wei Ji brings success.' The hexagram takes water and fire for its images: in Ji Ji water is above fire, and the initial line says dragging wheels, which refers to land vehicles; in Wei Ji fire is above water, and the second line says dragging wheels, which refers to steamships on sea routes. Now the warship Un'yo was fired upon by Joseon, and the line text says 'He drags his wheels. Perseverance brings good fortune,' suggesting that although struck, it can still drag its wheels and return, thus not losing its good fortune. The Commentary on the Image says 'acting correctly by adhering to the central path,' meaning that one must use the way of balance and harmony to act righteously, so this year will certainly not result in harboring grudges and raising troops. As for the third line, which says 'Expedition brings pitfall; it is advantageous to cross the great stream,' there may be affairs regarding Joseon next year. Saying 'Expedition brings pitfall' means army forces might be disadvantaged; saying 'advantageous to cross the great stream' indicates the navy will surely win a great victory. Line nine in the fourth says 'Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm'; from line two to line four represents the year after next, when the Joseon matter will surely be resolved. Moreover, the second line changes into Jin; Jin means advancing. Line five of Jin says 'Care not for loss or gain; going brings good fortune, nothing that does not bring advantage,' and top line says 'Advancing its horns, only used to attack the city; hardship brings good fortune, no blame.' These are all divinations of victorious military expeditions. With signs like these, I know that great achievements will follow. However, in Wei Ji, the outer trigram is Ji Ji while the inner trigram is about to cross; since the divination fell on the second line, things cannot be completed this year, and one must wait for the outer trigram to achieve full completion.
Later, the situation in Joseon turned peaceful and no expedition was launched. Thereupon the officer returned and said: 'The divination from that day did not prove very accurate.' I replied: 'Divinations in the I Ching are always miraculous, but their fulfillment does not always happen in a single moment. Although peace has returned for now, the phrase "acting correctly by adhering to the central path" fits precisely. As for the subsequent signs of the divination, you should wait patiently, and every single one will come to pass.'
Commentary on the Image says: 'Nine in the second line brings good fortune through perseverance,' because it acts correctly by adhering to the central path.
The second line dwells in the middle of Kan; Kan represents wheels, hence it says 'wheels.' Wheels are tools for crossing. The initial line of Ji Ji says dragging wheels and wetting the tail, meaning having the tool for crossing yet getting wet; here it says dragging wheels without mentioning wetting the tail, meaning having the tool for crossing without getting wet, which is superior to the initial line of Ji Ji, hence 'perseverance brings good fortune.' Kan also represents bending and straightening wood; according to the 'Kao Gong Ji' in the Rites of Zhou, 'those traveling in marshes use inverted curves, those traveling in mountains use side curves,' taking what is convenient for dragging. Steering wheels to cross water while adhering to the central path ensures the crossing is done correctly; this is acting with central correctness, so how could it not be auspicious? The explanation in the Commentary on the Image is most evident.
[Divination]
Divination on Current Fortune: Fortune is like a light carriage crossing water; proceeding along the central path, everything goes smoothly.
Divination on Business: An image of returning fully laden with wealth.
Divination on Fame and Career: Line two responds to line five. Line five is the ruler and line two is the minister; both are auspicious, signifying mutual assistance between ruler and subject. There is an image of a following carriage to carry the load.
Divination on Military Expedition: Represents a strategy of dragging firewood to feign retreat.
Divination on Marriage: Exhibits the noble virtue of Huan Shaojun pulling a deer cart together with her husband; one will certainly acquire a virtuous wife, auspicious.
Divination on Residential Fortune: An image of grand elegance and splendor combined.
Divination on Illness: The chest and abdomen must be rumbling like the sound of carriage wheels; one should clear the Sanjiao (triple burner) to relax the qi mechanism, and recovery will follow naturally.
○ Pregnancy: A boy will be born.
Example: In September of Meiji 8 (1875), Joseon fired upon our warship Un'yo. Public opinion was turbulent, and the Imperial Court was considering dispatching a punitive military expedition. At that time, a certain Army Colonel came to request a divination, and obtained Wei Ji (Not Yet Across) changing to Jin (Advancing).
Judgment says: Water and fire do not interact and cannot serve each other, which is called Wei Ji (Not Yet Across). However, Wei Ji does not mean never crossing; if the time has not arrived, it does not cross, but when the time arrives, it crosses; hence it says 'Wei Ji brings success.' The hexagram takes water and fire for its images: in Ji Ji water is above fire, and the initial line says dragging wheels, which refers to land vehicles; in Wei Ji fire is above water, and the second line says dragging wheels, which refers to steamships on sea routes. Now the warship Un'yo was fired upon by Joseon, and the line text says 'He drags his wheels. Perseverance brings good fortune,' suggesting that although struck, it can still drag its wheels and return, thus not losing its good fortune. The Commentary on the Image says 'acting correctly by adhering to the central path,' meaning that one must use the way of balance and harmony to act righteously, so this year will certainly not result in harboring grudges and raising troops. As for the third line, which says 'Expedition brings pitfall; it is advantageous to cross the great stream,' there may be affairs regarding Joseon next year. Saying 'Expedition brings pitfall' means army forces might be disadvantaged; saying 'advantageous to cross the great stream' indicates the navy will surely win a great victory. Line nine in the fourth says 'Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm'; from line two to line four represents the year after next, when the Joseon matter will surely be resolved. Moreover, the second line changes into Jin; Jin means advancing. Line five of Jin says 'Care not for loss or gain; going brings good fortune, nothing that does not bring advantage,' and top line says 'Advancing its horns, only used to attack the city; hardship brings good fortune, no blame.' These are all divinations of victorious military expeditions. With signs like these, I know that great achievements will follow. However, in Wei Ji, the outer trigram is Ji Ji while the inner trigram is about to cross; since the divination fell on the second line, things cannot be completed this year, and one must wait for the outer trigram to achieve full completion.
Later, the situation in Joseon turned peaceful and no expedition was launched. Thereupon the officer returned and said: 'The divination from that day did not prove very accurate.' I replied: 'Divinations in the I Ching are always miraculous, but their fulfillment does not always happen in a single moment. Although peace has returned for now, the phrase "acting correctly by adhering to the central path" fits precisely. As for the subsequent signs of the divination, you should wait patiently, and every single one will come to pass.'
Six in the third line: Not yet across; an expedition brings pitfall. It is advantageous to cross the great stream.
Six in the third line: Not yet across; an expedition brings pitfall. It is advantageous to cross the great stream.
Commentary on the Image says: 'Not yet across, an expedition brings pitfall, but it is advantageous to cross the great stream,' because the position is not appropriate.
The third line is a yin line in a yang position, situated at the junction of the inner and outer trigrams, with neither head nor tail touching the shore, hence the line text directly states 'Not yet across.' It attributes this state specifically to the name of the hexagram, meaning that the reason why Wei Ji is 'not yet across' lies in this line. Line three is the end of Kan, occupying a critical position: a step forward exits danger, while a mistaken step falls into peril. Recklessly advancing leads to a single slip that causes failure on the verge of success, hence 'an expedition brings pitfall.' Yet within Wei Ji there is a way to achieve crossing, and for every danger there is a time to emerge from danger; since ancient times, those who settled great calamities and built grand achievements always arose from times of 'expedition brings pitfall.' The phrase 'an expedition brings pitfall' merely warns against reckless movement, rather than telling one to shrink back. The position of line three is precisely the place for advantageous crossing, and the time of line three is precisely the moment for advantageous crossing; if one fails to cross here, one will never cross, but if crossing is achieved here, then those who were almost across will finally succeed. The Commentary on the Image says 'because the position is not appropriate'; across all six lines of Wei Ji none are in their proper places, but since line three is the end of Kan, the Commentary specifically uses inappropriate position to explain it.
[Divination]
Divination on Current Fortune: One should remain calm and await the right time; rash movement brings misfortune.
Divination on Military Expedition: One should assemble the navy and advance by both land and water; then misfortune will turn into good fortune.
Divination on Business: Transport by boat brings profit.
Divination on Fame and Career: Possesses the talent to cross rivers and serve as an oarsman.
Divination on Marriage: As the Classic of Poetry says, 'Join boats to make a bridge, to welcome the bride across the Wei River.' Welcoming the bride brings good fortune, while marrying in as a live-in husband brings misfortune.
Divination on Illness: Gen represents a fox; the illness is caused by fox spirits. One should cross a stream to avoid it.
○ Pregnancy: A boy will be born.
Example: In Meiji 30 (1897), divining on the fortune of the House of Representatives, obtained Wei Ji (Not Yet Across) changing to Ding (Cauldron).
Judgment says: In this hexagram fire is above and water is below, so water and fire do not serve each other, hence called Wei Ji (Not Yet Across). The third line sits at the junction of inner and outer, lower and upper, emerging from Kan and entering Li, right at the climax of Wei Ji, which is why the line text directly states 'Not yet across.' Saying 'An expedition brings pitfall' refers to wetting the tail in the initial line; saying 'Advantageous to cross' refers to dragging wheels in the second line. Advantage or misfortune depends entirely on how people act. The Commentary explains 'because the position is not appropriate,' from which the fortune of the House of Representatives can be seen. For the government desires to imitate European and American civilization to pursue wealth and power; while members of the House of Representatives desire to emulate Western freedom to seek rights and interests, just like fire above and water below, mutually incompatible. Furthermore, many current members were elected through bribery, which is clearly a case of inappropriate position; going forward from here, how could it not bring misfortune? Hence 'An expedition brings pitfall.' Yet as for establishing a parliament, if members hold proper positions and 'act correctly by adhering to the central path,' there could still be benefit, hence 'It is advantageous to cross the great stream.' But this line is at the end of Kan, not yet out of danger; this year the House of Representatives is in the land of Wei Ji, so high prosperity is hard to expect. The fourth line says 'Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm,' indicating that next year the House of Representatives will surely obtain capable individuals who can assist in great national affairs and earn generous rewards, which is a prosperous image. Line five speaks of 'the light of the gentleman'; five is the ruler, so they will surely enter into the presence of the Emperor, and both military exploits and civil virtues will shine brightly.
Commentary on the Image says: 'Not yet across, an expedition brings pitfall, but it is advantageous to cross the great stream,' because the position is not appropriate.
The third line is a yin line in a yang position, situated at the junction of the inner and outer trigrams, with neither head nor tail touching the shore, hence the line text directly states 'Not yet across.' It attributes this state specifically to the name of the hexagram, meaning that the reason why Wei Ji is 'not yet across' lies in this line. Line three is the end of Kan, occupying a critical position: a step forward exits danger, while a mistaken step falls into peril. Recklessly advancing leads to a single slip that causes failure on the verge of success, hence 'an expedition brings pitfall.' Yet within Wei Ji there is a way to achieve crossing, and for every danger there is a time to emerge from danger; since ancient times, those who settled great calamities and built grand achievements always arose from times of 'expedition brings pitfall.' The phrase 'an expedition brings pitfall' merely warns against reckless movement, rather than telling one to shrink back. The position of line three is precisely the place for advantageous crossing, and the time of line three is precisely the moment for advantageous crossing; if one fails to cross here, one will never cross, but if crossing is achieved here, then those who were almost across will finally succeed. The Commentary on the Image says 'because the position is not appropriate'; across all six lines of Wei Ji none are in their proper places, but since line three is the end of Kan, the Commentary specifically uses inappropriate position to explain it.
[Divination]
Divination on Current Fortune: One should remain calm and await the right time; rash movement brings misfortune.
Divination on Military Expedition: One should assemble the navy and advance by both land and water; then misfortune will turn into good fortune.
Divination on Business: Transport by boat brings profit.
Divination on Fame and Career: Possesses the talent to cross rivers and serve as an oarsman.
Divination on Marriage: As the Classic of Poetry says, 'Join boats to make a bridge, to welcome the bride across the Wei River.' Welcoming the bride brings good fortune, while marrying in as a live-in husband brings misfortune.
Divination on Illness: Gen represents a fox; the illness is caused by fox spirits. One should cross a stream to avoid it.
○ Pregnancy: A boy will be born.
Example: In Meiji 30 (1897), divining on the fortune of the House of Representatives, obtained Wei Ji (Not Yet Across) changing to Ding (Cauldron).
Judgment says: In this hexagram fire is above and water is below, so water and fire do not serve each other, hence called Wei Ji (Not Yet Across). The third line sits at the junction of inner and outer, lower and upper, emerging from Kan and entering Li, right at the climax of Wei Ji, which is why the line text directly states 'Not yet across.' Saying 'An expedition brings pitfall' refers to wetting the tail in the initial line; saying 'Advantageous to cross' refers to dragging wheels in the second line. Advantage or misfortune depends entirely on how people act. The Commentary explains 'because the position is not appropriate,' from which the fortune of the House of Representatives can be seen. For the government desires to imitate European and American civilization to pursue wealth and power; while members of the House of Representatives desire to emulate Western freedom to seek rights and interests, just like fire above and water below, mutually incompatible. Furthermore, many current members were elected through bribery, which is clearly a case of inappropriate position; going forward from here, how could it not bring misfortune? Hence 'An expedition brings pitfall.' Yet as for establishing a parliament, if members hold proper positions and 'act correctly by adhering to the central path,' there could still be benefit, hence 'It is advantageous to cross the great stream.' But this line is at the end of Kan, not yet out of danger; this year the House of Representatives is in the land of Wei Ji, so high prosperity is hard to expect. The fourth line says 'Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm,' indicating that next year the House of Representatives will surely obtain capable individuals who can assist in great national affairs and earn generous rewards, which is a prosperous image. Line five speaks of 'the light of the gentleman'; five is the ruler, so they will surely enter into the presence of the Emperor, and both military exploits and civil virtues will shine brightly.
Nine in the fourth line: Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm.
Nine in the fourth line: Perseverance brings good fortune and remorse vanishes. Use awe to attack Guifang; in three years there are rewards from the great realm.
Commentary on the Image says: 'Perseverance brings good fortune and remorse vanishes,' because the will is carried out.
Crossing in Wei Ji occurs at line four, whereas crossing in Ji Ji occurred at line three. Line four of Wei Ji corresponds to line three of Ji Ji, hence both line texts mention 'attacking Guifang.' Line three sits at the start of Li, and Li represents weapons, hence 'use to attack.' Kan represents ghosts, hence taking the image of 'Guifang' (Ghost Region). 'Zhen' represents majestic wrath, referring to bringing peace to the people of the realm with a single outburst of righteous anger. In Wei Ji there is remorse, but when crossed, remorse vanishes, hence 'perseverance brings good fortune and remorse vanishes.' 'Three years' signifies a long duration, identical to 'subduing it in three years' in line three of Ji Ji. 'There are rewards' refers to presenting captives, handing over enemy ears, feasting, and receiving high honors. 'Great realm' refers to the Shang dynasty; although the line does not explicitly name Gaozong, its core meaning does not depart from line three of Ji Ji. The Commentary on the Image says 'because the will is carried out,' referring to returning in triumph with military fame shaking distant lands, where the commanders of the three armed forces fulfill their aspirations. The Commentary for line three of Ji Ji says 'exhausted,' referring to the toil of an expeditionary force; whereas this Commentary says 'the will is carried out,' referring to returning triumphant and reporting victory.
[Divination]
Divination on Current Fortune: Blessed with this grand fortune, 'perseverance brings good fortune and remorse vanishes,' achieving both fame and fortune.
Divination on Military Expedition: Leading troops on a distant expedition, returning victorious and honorably receiving imperial rewards.
Divination on Business: Traveling afar for trade brings abundant profits.
Divination on Fame and Career: Fame resonates far and wide, receiving imperial favor and honor.
Divination on Marriage: Can be accomplished in three years.
Divination on Residential Fortune: Perseverance brings good fortune.
Divination on Illness: The words 'Guifang' (Ghost Region) are ominous; it may be hard to preserve life after three years.
○ Question about pregnancy: A girl will be born.
Example: A friend came to ask for a divination on his fortune, and obtained Wei Ji (Not Yet Across) changing to Meng (Youthful Folly).
Judgment says: The lower three lines of this hexagram represent the time of Wei Ji (Not Yet Across), while the upper three lines represent the time of Ji Ji (Already Across). Now having obtained line four, I know that hardship in recent years is gradually turning toward success, fulfilling 'perseverance brings good fortune and remorse vanishes.' The passage 'Use awe to attack Guifang; in three years there are rewards from the great realm' shows that within these three years your prestige and fame will spread afar, and you will honorably receive rewards, marking a period of lifetime achievement and fulfilled aspirations.
Example: On the winter solstice of Meiji 27 (1894), I respectfully divined the Imperial Fortune for Meiji 28 (1895), and obtained Wei Ji (Not Yet Across) changing to Meng (Youthful Folly).
Judgment says: Line four sits at the junction of inner and outer trigrams, exiting Kan and entering Li, representing escaping danger into civilization—moving from Wei Ji (Not Yet Across) to Ji Ji (Already Across). Now obtaining line four, the line says 'Use awe to attack Guifang,' which signifies defeating Qing in the war; 'three years' indicates the duration of the campaign; 'there are rewards from the great realm' refers to reporting victory and conferring rewards.
Commentary on the Image says: 'Perseverance brings good fortune and remorse vanishes,' because the will is carried out.
Crossing in Wei Ji occurs at line four, whereas crossing in Ji Ji occurred at line three. Line four of Wei Ji corresponds to line three of Ji Ji, hence both line texts mention 'attacking Guifang.' Line three sits at the start of Li, and Li represents weapons, hence 'use to attack.' Kan represents ghosts, hence taking the image of 'Guifang' (Ghost Region). 'Zhen' represents majestic wrath, referring to bringing peace to the people of the realm with a single outburst of righteous anger. In Wei Ji there is remorse, but when crossed, remorse vanishes, hence 'perseverance brings good fortune and remorse vanishes.' 'Three years' signifies a long duration, identical to 'subduing it in three years' in line three of Ji Ji. 'There are rewards' refers to presenting captives, handing over enemy ears, feasting, and receiving high honors. 'Great realm' refers to the Shang dynasty; although the line does not explicitly name Gaozong, its core meaning does not depart from line three of Ji Ji. The Commentary on the Image says 'because the will is carried out,' referring to returning in triumph with military fame shaking distant lands, where the commanders of the three armed forces fulfill their aspirations. The Commentary for line three of Ji Ji says 'exhausted,' referring to the toil of an expeditionary force; whereas this Commentary says 'the will is carried out,' referring to returning triumphant and reporting victory.
[Divination]
Divination on Current Fortune: Blessed with this grand fortune, 'perseverance brings good fortune and remorse vanishes,' achieving both fame and fortune.
Divination on Military Expedition: Leading troops on a distant expedition, returning victorious and honorably receiving imperial rewards.
Divination on Business: Traveling afar for trade brings abundant profits.
Divination on Fame and Career: Fame resonates far and wide, receiving imperial favor and honor.
Divination on Marriage: Can be accomplished in three years.
Divination on Residential Fortune: Perseverance brings good fortune.
Divination on Illness: The words 'Guifang' (Ghost Region) are ominous; it may be hard to preserve life after three years.
○ Question about pregnancy: A girl will be born.
Example: A friend came to ask for a divination on his fortune, and obtained Wei Ji (Not Yet Across) changing to Meng (Youthful Folly).
Judgment says: The lower three lines of this hexagram represent the time of Wei Ji (Not Yet Across), while the upper three lines represent the time of Ji Ji (Already Across). Now having obtained line four, I know that hardship in recent years is gradually turning toward success, fulfilling 'perseverance brings good fortune and remorse vanishes.' The passage 'Use awe to attack Guifang; in three years there are rewards from the great realm' shows that within these three years your prestige and fame will spread afar, and you will honorably receive rewards, marking a period of lifetime achievement and fulfilled aspirations.
Example: On the winter solstice of Meiji 27 (1894), I respectfully divined the Imperial Fortune for Meiji 28 (1895), and obtained Wei Ji (Not Yet Across) changing to Meng (Youthful Folly).
Judgment says: Line four sits at the junction of inner and outer trigrams, exiting Kan and entering Li, representing escaping danger into civilization—moving from Wei Ji (Not Yet Across) to Ji Ji (Already Across). Now obtaining line four, the line says 'Use awe to attack Guifang,' which signifies defeating Qing in the war; 'three years' indicates the duration of the campaign; 'there are rewards from the great realm' refers to reporting victory and conferring rewards.
Six in the fifth line: Perseverance brings good fortune, no regret. The light of the gentleman. There is sincerity, good fortune.
Six in the fifth line: Perseverance brings good fortune, no regret. The light of the gentleman. There is sincerity, good fortune.
Commentary on the Image says: 'The light of the gentleman,' its radiance brings good fortune.
Line five is the master of the hexagram Wei Ji, holding the center of Li, close to line four and in harmony with line two. Line two acts correctly by holding the center, while line four achieves distinction through military expedition; with civil virtues brilliant and military accomplishments manifest, the merited services of subjects naturally constitute the glorious light of the Sovereign, hence 'the light of the gentleman.' Being yielding and holding the center, 'perseverance brings good fortune, no regret.' Li represents clarity and light; no virtue is grander than clarity, and no achievement is greater than light. The ruler at line five possesses inner harmony that shines outward, and this light emanates from the person of the gentleman, inspiring all under heaven to look up to civilized transformation, hence 'there is sincerity, good fortune.' The Commentary on the Image explains it with 'radiance brings good fortune,' meaning that solid inner worth shines brightly and reveals itself naturally, bringing supreme good fortune!
[Divination]
Divination on Current Fortune: Fortune is at its absolute peak; all matters are auspicious.
Divination on Military Expedition: The Shi hexagram says, 'The army requires perseverance; a mature person brings good fortune'; this may be referenced together.
Divination on Business: The business must involve government affairs, such as military provisions or armaments, benefiting from the grace of the Imperial Court; hence auspicious.
Divination on Fame and Career: An image of being granted an audience with the Emperor.
Divination on Residential Fortune: This residence is extremely auspicious, bound to receive honors and rewards for service.
Divination on Marriage: 'A fine match for the gentleman'; bound to be obtained.
○ Asked about pregnancy: A daughter will be born, and she will be of noble status.
Example: A dignitary came to request a divination regarding official promotion, and obtained Wei Ji (Not Yet Across) changing to Song (Conflict).
Judgment says: Line five dwells in the middle of Li. Li represents the sun and light; line five occupies the sovereign position, and the sun represents the sovereign, hence 'the light of the gentleman.' The sunlight shines from above, broadly covering the earth below, hence 'there is sincerity.' Line five responds to line two, where line two is the subject, who is the first to receive 'the light of the gentleman.' Now you divine for promotion in rank and obtain the fifth line of Wei Ji. Line five is the honored position, while line two represents your status as a respected subordinate. The second line says 'He drags his wheels. Perseverance brings good fortune'; wheels represent the solar chariot, and dragging wheels is like Xihe driving the sun chariot. This signifies becoming a close minister to the Emperor, bathed in sacred transformation and looking up to the dragon's glory. With an enlightened ruler and worthy subjects, I congratulate you on your upcoming promotion.
Commentary on the Image says: 'The light of the gentleman,' its radiance brings good fortune.
Line five is the master of the hexagram Wei Ji, holding the center of Li, close to line four and in harmony with line two. Line two acts correctly by holding the center, while line four achieves distinction through military expedition; with civil virtues brilliant and military accomplishments manifest, the merited services of subjects naturally constitute the glorious light of the Sovereign, hence 'the light of the gentleman.' Being yielding and holding the center, 'perseverance brings good fortune, no regret.' Li represents clarity and light; no virtue is grander than clarity, and no achievement is greater than light. The ruler at line five possesses inner harmony that shines outward, and this light emanates from the person of the gentleman, inspiring all under heaven to look up to civilized transformation, hence 'there is sincerity, good fortune.' The Commentary on the Image explains it with 'radiance brings good fortune,' meaning that solid inner worth shines brightly and reveals itself naturally, bringing supreme good fortune!
[Divination]
Divination on Current Fortune: Fortune is at its absolute peak; all matters are auspicious.
Divination on Military Expedition: The Shi hexagram says, 'The army requires perseverance; a mature person brings good fortune'; this may be referenced together.
Divination on Business: The business must involve government affairs, such as military provisions or armaments, benefiting from the grace of the Imperial Court; hence auspicious.
Divination on Fame and Career: An image of being granted an audience with the Emperor.
Divination on Residential Fortune: This residence is extremely auspicious, bound to receive honors and rewards for service.
Divination on Marriage: 'A fine match for the gentleman'; bound to be obtained.
○ Asked about pregnancy: A daughter will be born, and she will be of noble status.
Example: A dignitary came to request a divination regarding official promotion, and obtained Wei Ji (Not Yet Across) changing to Song (Conflict).
Judgment says: Line five dwells in the middle of Li. Li represents the sun and light; line five occupies the sovereign position, and the sun represents the sovereign, hence 'the light of the gentleman.' The sunlight shines from above, broadly covering the earth below, hence 'there is sincerity.' Line five responds to line two, where line two is the subject, who is the first to receive 'the light of the gentleman.' Now you divine for promotion in rank and obtain the fifth line of Wei Ji. Line five is the honored position, while line two represents your status as a respected subordinate. The second line says 'He drags his wheels. Perseverance brings good fortune'; wheels represent the solar chariot, and dragging wheels is like Xihe driving the sun chariot. This signifies becoming a close minister to the Emperor, bathed in sacred transformation and looking up to the dragon's glory. With an enlightened ruler and worthy subjects, I congratulate you on your upcoming promotion.
Top nine: There is sincerity in drinking wine, no blame. Wetting his head, does he retain sincerity if he loses correctness?
Top nine: There is sincerity in drinking wine, no blame. Wetting his head, does he retain sincerity if he loses correctness?
Commentary on the Image says: 'Drinking wine and wetting his head,' shows a lack of moderation.
The top line is at the conclusion of Wei Ji, turning back into Ji Ji; the peril of Kan is escaped, and upper and lower share mutual trust, so they feast together in joy. As the Classic of Poetry says, 'There are fine fish in the south, the gentleman has wine; honored guests feast and rejoice.' The Preface says gentlemen in times of grand peace share their utmost sincerity and joy with worthy people, which is the meaning of 'there is sincerity in drinking wine,' hence 'no blame.' However, wine is meant to complete ritual and should not lead to disorder; monitors and historians were established precisely to show restraint. If one 'wets his head,' becoming intoxicated to the point of not leaving, this is called damaging virtue; what value then remains in sincerity? Hence 'does he retain sincerity if he loses correctness?' It starts with drinking wine in sincerity, but turns into losing trust through intoxication. The Commentary on the Image explains it with 'lack of moderation.' As a book, the I Ching fears excess even more than it guards against shortfall; desires must not be indulged, joy must not be taken to extremes, and preserving fulfillment and peace is all about restraint. Here at the end of Wei Ji, drinking wine is merely borrowed as a metaphor.
[Divination]
Divination on Current Fortune: The hardships of Kan have been settled, and the minds of the people are joyful. If one knows how to exercise restraint, one can permanently preserve freedom from blame.
Divination on Military Expedition: This is the time of returning victorious from battle, drinking wine and rewarding meritorious service.
Divination on Business: Already returning with substantial profits; from now on, measure expenditure by income, and wealth can be preserved forever.
○ Divination on official status and fame: There is a worry of gaining it only to lose it again.
○ Divination on illness: It must be caused by an immoderate diet.
○ Divination on litigation: The Commentary on the Sequence of Hexagrams says, "Drinking and eating will surely lead to litigation." Thus we know this lawsuit must stem from excessive drinking.
○ Question about pregnancy: A girl will be born.
[Case] In the dusk of July 27, Meiji 28, I was chatting with a friend in my study when we happened to hear a newsboy calling out an extra edition. My guest said, "I wonder what this extra edition reports. Why don't you try to divine it?" I cast the hexagrams and obtained Weiji (Not Yet Across) changing to Jie (Deliverance).
The judgment said: The news reported in the extra edition must concern a disaster where someone drank excessively, got drunk, and drowned in water. Just then, a maidservant brought in the extra edition. Opening and reading it, we found it reported that a train on the Sanyo Railway overturned midway, injuring passengers.
A few days later, I met an employee of that railway company and asked about the situation at that time. He said, "There was a sudden storm, and we advised stopping the train, but the engineer refused. Before leaving, he even drank heavily of strong spirits and drove forward, suddenly suffering this calamity and losing his life." Thus I knew that the line statement was truly not in vain.
Commentary on the Image says: 'Drinking wine and wetting his head,' shows a lack of moderation.
The top line is at the conclusion of Wei Ji, turning back into Ji Ji; the peril of Kan is escaped, and upper and lower share mutual trust, so they feast together in joy. As the Classic of Poetry says, 'There are fine fish in the south, the gentleman has wine; honored guests feast and rejoice.' The Preface says gentlemen in times of grand peace share their utmost sincerity and joy with worthy people, which is the meaning of 'there is sincerity in drinking wine,' hence 'no blame.' However, wine is meant to complete ritual and should not lead to disorder; monitors and historians were established precisely to show restraint. If one 'wets his head,' becoming intoxicated to the point of not leaving, this is called damaging virtue; what value then remains in sincerity? Hence 'does he retain sincerity if he loses correctness?' It starts with drinking wine in sincerity, but turns into losing trust through intoxication. The Commentary on the Image explains it with 'lack of moderation.' As a book, the I Ching fears excess even more than it guards against shortfall; desires must not be indulged, joy must not be taken to extremes, and preserving fulfillment and peace is all about restraint. Here at the end of Wei Ji, drinking wine is merely borrowed as a metaphor.
[Divination]
Divination on Current Fortune: The hardships of Kan have been settled, and the minds of the people are joyful. If one knows how to exercise restraint, one can permanently preserve freedom from blame.
Divination on Military Expedition: This is the time of returning victorious from battle, drinking wine and rewarding meritorious service.
Divination on Business: Already returning with substantial profits; from now on, measure expenditure by income, and wealth can be preserved forever.
○ Divination on official status and fame: There is a worry of gaining it only to lose it again.
○ Divination on illness: It must be caused by an immoderate diet.
○ Divination on litigation: The Commentary on the Sequence of Hexagrams says, "Drinking and eating will surely lead to litigation." Thus we know this lawsuit must stem from excessive drinking.
○ Question about pregnancy: A girl will be born.
[Case] In the dusk of July 27, Meiji 28, I was chatting with a friend in my study when we happened to hear a newsboy calling out an extra edition. My guest said, "I wonder what this extra edition reports. Why don't you try to divine it?" I cast the hexagrams and obtained Weiji (Not Yet Across) changing to Jie (Deliverance).
The judgment said: The news reported in the extra edition must concern a disaster where someone drank excessively, got drunk, and drowned in water. Just then, a maidservant brought in the extra edition. Opening and reading it, we found it reported that a train on the Sanyo Railway overturned midway, injuring passengers.
A few days later, I met an employee of that railway company and asked about the situation at that time. He said, "There was a sudden storm, and we advised stopping the train, but the engineer refused. Before leaving, he even drank heavily of strong spirits and drove forward, suddenly suffering this calamity and losing his life." Thus I knew that the line statement was truly not in vain.