I Ching – Traou an Dour

I Ching Consultation 8-5-23

Please comment on the remainder of 2023…

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Kia Jen / La Famille (le Clan)
En haut Souen : Le Doux, le Vent.
En bas Li : Ce qui s’attache, le Feu.

L’hexagramme représente les lois qui règnent à l’intérieur de la famille. Le trait fort du sommet représente le père, celui du bas, le fils ; le cinquième trait, qui est également fort, figure le yang, le deuxième, qui est faible, indique la femme. D’autre part, les deux traits forts à la 5e et à la 3e place représentent deux frères ; les traits faibles correspondants, à la 4e et à la 2e place, sont leurs femmes, si bien que toutes les relations et toutes les situations existant à l’intérieur de la famille trouvent ici leur expression appropriée. Chacun des traits a une nature conforme à la place qu’il occupe. La présence d’un trait fort à la 6e place où l’on pourrait s’attendre à trouver un trait faible désigne de la façon la plus claire la ferme autorité qui doit émaner du chef de famille. Ce trait entre ici en ligne de compte, non en sa qualité de sixième, mais en tant que trait supérieur. La famille manifeste les lois qui règnent à l’intérieur de la maison, lois qui, appliquées au monde extérieur, maintiennent également en ordre la cité et l’univers. L’influence qui s’exerce de l’intérieur de la famille vers l’extérieur est représentée par l’image du vent qui est engendré par le feu.

LA FAMILLE.
La persévérance de la femme est avantageuse.

La famille a pour fondements les relations de l’époux et de l’épouse. Le lien qui maintient l’unité de la famille est la fidélité et la persévérance de la femme. La place de celle-ci est à l’intérieur (2è trait), celle de l’homme à l’extérieur (5e trait). L’homme et la femme se conforment aux grandes lois de la nature en prenant leur juste place. La famille a besoin d’une autorité ferme : c’est celle des parents. Quand le père est vraiment père et le fils vraiment fils, quand le frère aîné tient comme il faut sa place de frère aîné et le cadet celle de cadet, quand l’époux est vraiment époux et l’épouse vraiment épouse, alors la famille est en ordre. Lorsque la famille est en ordre, toutes les relations sociales de l’humanité s’ordonnent à leur tour. Trois des cinq relations sociales ont leur place à l’intérieur de la famille : celle du père et du fils : l’amour ; celle de l’homme et de la femme : la discipline ; celle de l’aîné et du cadet : l’ordre. Le respect affectueux que nourrit le fils est alors transféré sur le prince sous forme de fidélité au devoir ; l’affection et l’ordre qui règnent entre les frères sont appliqués à l’ami sous forme de loyauté et dans l’attitude envers les supérieurs sous forme de déférence. La famille est la cellule initiale de la société, le sol nourricier où l’exercice des devoirs moraux est rendu aisé par l’affection naturelle, de telle sorte que dans un cercle étroit se trouvent créées les bases à partir desquelles ces principes seront ensuite appliqués aux relations humaines en général.

Le vent sort du feu :
Image de la FAMILLE.
Ainsi l’homme noble possède la substance dans ses paroles et la durée dans sa conduite.

La chaleur crée de la force ; telle est la signification du vent qui sort du feu sous forme de flamme. C’est l’influence agissant de l’intérieur vers l’extérieur. La même attitude est nécessaire dans le gouvernement de la famille. Ici également l’influence doit émaner de la personnalité pour s’exercer sur les autres. Pour qu’une telle action soit possible, il faut que les paroles possèdent de la force; mais cela ne peut être que si elles reposent sur quelque chose de réel, comme la flamme sort de la matière brûlante. C’est seulement quand les paroles sont pertinentes et se rapportent clairement à une situation déterminée qu’elles ont de l’influence. Des discours et des avertissements généraux sont sans effet. Les paroles doivent en outre être soutenues par l’ensemble de la conduite, de même que le vent agit par sa durée. Seule une activité ferme et conséquente fera impression sur les autres, de manière qu’ils puissent s’y conformer et se régler d’après elle. Si les paroles et les attitudes ne s’accordent pas et ne découlent pas les unes des autres, l’influence fera défaut.

Six à la quatrième place signifie :
Elle est la richesse de la maison.
Grande fortune.

La maîtresse de maison est la personne dont dépend la prospérité de la famille. La prospérité règne toujours quand dépenses et recettes s’équilibrent de façon satisfaisante. Cela conduit à une grande fortune. Dans le domaine de la vie publique, l’oracle s’applique à l’intendant fidèle dont les mesures favorisent le bien général.

Neuf à la cinquième place signifie :
Comme un roi il s’approche de sa famille.
Ne craignez pas.
Fortune.

Le roi est l’image d’un homme paternel et doté de richesse intérieure. La question n’est donc pas que l’on éprouve de la crainte devant lui, mais que la famille tout entière puisse avoir confiance en lui, car c’est l’amour qui régit les rapports. Sa nature exerce spontanément la juste influence.

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37. Chia Jên / The Family [The Clan]

above SUN THE GENTLE, WIND
below LI THE CLINGING, FIRE

The hexagram represents the laws obtaining within the family. The strong line at the top represents the father, the lowest the son. The strong line in the fifth place represents the husband, the yielding second line the wife. On the other hand, the two strong lines in the fifth and the third place represent two brothers, and the two weak lines correlated with them in the fourth and the second place stand for their respective wives. Thus all the connections and relationships within the family find their appropriate expression. Each individual line has the character according with its place. The fact that a strong line occupies the sixth place-where a weak line might be expected-indicates very clearly the strong leadership that must come from the head of the family. The line is to be considered here not in its quality as the sixth but in its quality as the top line. THE FAMILY shows the laws operative within the household that, transferred to outside life, keep the state and the world in order. The influence that goes out from within the family is represented by the symbol of the wind created by fire.

THE JUDGMENT

THE FAMILY. The perseverance of the woman furthers.

The foundation of the family is the relationship between husband and wife. The tie that hold the family together lies in the loyalty and perseverance of the wife. The tie that holds the family together lies in the loyalty and perseverance of the wife. Her place is within (second line), while that of the husband is without (fifth line). It is in accord with the great laws of nature that husband and wife take their proper places. Within the family a strong authority is needed; this is represented by the parents. If the father is really a father and the son a son, if the elder brother fulfills his position, and the younger fulfills his, if the husband is really a husband and the wife a wife, then the family is in order. When the family is in order, all the social relationships of mankind will be in order. Three of the five social relationships are to be found within the family-that between father and son, which is the relation of love, that between the husband and wife, which is the relation of chaste conduct, and that between elder and younger brother, which is the relation of correctness. The loving reverence of the son is then carried over to the prince in the form of faithfulness to duty; the affection and correctness of behavior existing between the two brothers are extended to a friend in the form of loyalty, and to a person of superior rank in the form of deference. The family is society in the embryo; it is the native soil on which performance of moral duty is made early through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.

THE IMAGE

Wind comes forth from fire:

The image of THE FAMILY.

Thus the superior man has substance in his words
And duration in his way of life.

Heat creates energy: this is signified by the wind stirred up by the fire and issuing forth form it. This represents influence working from within outward. The same thing is needed in the regulation of the family. Here too the influence on others must proceed form one’s own person. In order to be capable of producing such an influence, one’s words must have power, and this they can have only if they are based on something real, just as flame depends on its fuel. Words have influence only when they are pertinent and clearly related to definite circumstances. General discourses and admonitions have no effect whatsoever. Furthermore, the words must be supported by one’s entire conduct, just as the wind is made effective by an impression on others that they can adapt and conform to it. If words and conduct are not in accord and consistent, they will have no effect.

Six in the fourth place means:

She is the treasure of the house.
Great good fortune.

It is upon the woman of the house that the well-being of the family depends. Well-being prevails when expenditures and income are soundly balanced. This leads to great good fortune. In the sphere of public life, this line refers to the faithful steward whose measures further the general welfare.

Nine in the fifth place means:

As a king he approaches his family.
Fear not.
Good fortune.

A king is the symbol of a fatherly man who is richly endowed in mind. He does nothing to make himself feared; on the contrary, the whole family can trust him, because love governs their intercourse. His character of itself exercises the right influence.

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Changing to:

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Li / Ce qui s’attache, le Feu
En haut Li : Ce qui s’attache, le Feu.
En bas Li : Ce qui s’attache, le Feu.

L’hexagramme est double. Le trigramme Li signifie « s’attacher à quelque chose », « être conditionné », « reposer sur quelque chose », « clarté ». Un trait sombre s’attache à un trait lumineux par-dessus et par-dessous, image d’un espace vide entre deux traits forts, ce qui les rend clairs tous deux. C’est la fille cadette. Le créateur a pris en lui le trait central du réceptif, et c’est ainsi que naît Li. Comme image, c’est le feu. Le feu n’a pas de forme déterminée, mais il s’attache aux corps qui brûlent et, ainsi, est lumineux. De même que l’eau descend du ciel, le feu monte en flamboyant de la terre. Tandis que K’an signifie l’âme enfermée dans le corps, Li indique la nature dans son éclat.

CE QUI S’ATTACHE.
La persévérance est avantageuse.
Elle amène le succès.
Soigner la vache amène la fortune.

L’obscurité s’attache à ce qui est lumineux et en parachève ainsi la clarté. Un corps lumineux qui répand la clarté a besoin d’avoir, à l’intérieur, quelque chose qui persévère pour éviter d’être entièrement consumé et briller d’une façon durable. Tout ce que le monde contient de brillant dépend d’un élément auquel il s’attache afin de pouvoir briller durablement. Ainsi le soleil et la lune sont attachés au ciel; les céréales, l’herbe et les arbres sont attachés à la terre. De même, la clarté redoublée de l’homme élu s’attache à ce qui est juste et peut ainsi modeler le monde. Lorsque l’homme, qui est présent dans le monde dans une situation conditionnée et non autonome, reconnaît cette dépendance, il se soumet par là aux puissances harmonieuses et bonnes de l’univers et obtient la réussite. La vache est le symbole de l’extrême docilité. En cultivant en lui cette docilité et cette dépendance volontaire, l’homme parvient à la clarté sans vivacité excessive et trouve sa place dans le monde.

La clarté s’élève deux fois :
Image du FEU.
Ainsi le grand homme éclaire les quatre régions du monde en perpétuant cette clarté.

Chacun des deux trigrammes représente le soleil dans un cycle journalier. On a donc ici un mouvement répété du soleil. Par là se trouve indiquée l’action de la lumière considérée dans le temps. Le grand homme continue l’œuvre de la nature dans le monde des hommes. Grâce à la clarté de son être, il fait que la lumière s’étend toujours davantage et pénètre toujours plus avant dans la nature de l’homme.

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30. Li / The Clinging, Fire

above LI THE CLINGING, FIRE
below LI THE CLINGING, FIRE

This hexagram is another double sign. The trigram Li means “to cling to something,” and also “brightness.” A dark line clings to two light lines, one above and one below–the image of an empty space between two strong lines, whereby the two strong lines are made bright. The trigram represents the middle daughter. The Creative has incorporated the central line of the Receptive, and thus Li develops. As an image, it is fire. Fire has no definite form but clings to the burning object and thus is bright. As water pours down from heaven, so fire flames up from the earth. While K’an means the soul shut within the body, Li stands for nature in its radiance.

THE JUDGMENT

THE CLINGING. Perseverance furthers.
It brings success.
Care of the cow brings good fortune.

What is dark clings to what is light and so enhances the brightness of the latter. A luminous thing giving out light must have within itself something that perseveres; otherwise it will in time burn itself out. Everything that gives light is dependent on something to which it clings, in order that it may continue to shine. Thus the sun and moon cling to heaven, and grain, grass, and trees cling to the earth. So too the twofold clarity of the dedicated man clings to what is right and thereby can shape the world. Human life on earth is conditioned and unfree, and when man recognizes this limitation and makes himself dependent upon the harmonious and beneficent forces of the cosmos, he achieves success. The cow is the symbol of extreme docility. By cultivating in himself an attitude of compliance and voluntary dependence, man acquires clarity without sharpness and finds his place in the world.

THE IMAGE

That which is bright rises twice:

The image of FIRE.

Thus the great man, by perpetuating this brightness,
Illumines the four quarters of the world.

Each of the two trigrams represents the sun in the course of a day. The two together represent the repeated movement of the sun, the function of light with respect to time. The great man continues the work of nature in the human world. Through the clarity of his nature he causes the light to spread farther and farther and to penetrate the nature of man ever more deeply.

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Can you see the phoenix?

Cause & Effect, I Ching, Magic, Oracles, Prophecy, Quotations, Vision

I Ching Unfoldment Consultation 7-1-23

I have been consulting the I Ching oracle for over three decades on and off. It all started when in a bookshop in Tring and copy of the Wilhelm I Ching “jumped” off a shelf and landed at my feet. I saw it as an omen that I should use the I Ching.

Normally one takes a while to formulate, with care, that which one wishes to consult about. If you ask banal questions like; “When will I meet a tall dark and handsome man?” The I Ching will give a banal if not piss taking answer. If you ask roughly the same question of the oracle over and over it will tell you not to be so impudent. One needs to treat the I Ching with respect because in reading the oracle one changes the future. One cannot unread what one has read. So, the conscious choice of consultation is a future changing event. If you do not like the answer and try to go against the “advice” that is very unwise.

In many cases the I Ching just adds that little bit of clarity, some left field input, to something already at the periphery of intuition.

Sometimes the I Ching will not “let” you ask a question. Whenever this happens it is important to take note. A valid timely question is always easy to hold in the mind’s eye and build intent to the answering. In no way ought one to try to influence the oracle. One can on occasion get a “preview” as the hexagram unfolds.

I have just tried to ask the question:

“Please comment on the unfoldment of 2023 for me…”

As I was asking this question, I had visual images of three people who I believe do not pertain to the light side of the force, one more linked to two of these also not light appeared. There was one other individual who I am unsure as to their orientation with light.

I could not complete the question. The I Ching would not let me. The thought forms of these individuals were obstructing.

One possible interpretation is that the unfoldment of 2023 will in some way involve these beings not exactly aligned with the light.

It is a 7 day in a 7 year so this could be the light jewel guidance at work…

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If only you knew the power of the dark side.

Darth Vader, Episode V: The Empire Strikes Back (1980)

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Luke don’t give in to hate. That leads to the dark side.

Obi-Wan Kenobi, Episode V: The Empire Strikes Back (1980)

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Once you start down the dark path, forever it will dominate your destiny. Consume you, it will.

Yoda, Episode V: The Empire Strikes Back (1980)

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Fear is the path to the dark side. Fear leads to anger, anger leads to hate, hate leads to suffering. I sense much fear in you.

Yoda, Episode I: The Phantom Menace (1999)

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The dark side clouds everything. Impossible to see, the future it is.

Yoda, Episode II: Attack of the Clones (2002)

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When you look at the dark side, careful you must be. For the dark side looks back.

Yoda, Episode III: Revenge of the Sith (2005)

Decision Making, I Ching, Musings, Oracles, Patents, Quotations

Patent I Ching Consultation

These poems are written by Jay Ramsay and are from:

“I Ching The Shamanic Oracle of Change”

by Palmer, Ramsay and Xiaomin

In the mid-late nineties I attended an I Ching course given by Ramsay at Hawkwood House. I went to prep school in Stonehouse only a couple of miles from Stroud, where the course was held. So I got to visit old haunts too.

I was the only male on the course and possibly the youngest by a decade.

I was the only scientist and laser jock!!

Please comment on what to do with my patent application.

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24. Fu / Return (The Turning Point)

above K’UN THE RECEPTIVE, EARTH

below CHêN THE AROUSING, THUNDER

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Changing to

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36. Ming I / Darkening of the light

above K’UN THE RECEPTIVE, EARTH

below LI THE CLINGING, FIRE

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As usual the I Ching is open to interpretation. These poems by Jay are very him, very left sided. He took us to the pub in Slad nearby where Laurie Lee who wrote “Cider With Rosie” used to go.

I had been using the I Ching on and off for about five years at the time. It has played a part in many of my decisions even when I was an academic.

Taken together there is a no rush – dao -attitude. I have until the 9th of January to reply.

Sometimes the I Ching answers a question which was not explicitly asked and there is a part in Fu which relates to something else I have been considering. This is to pick up chanting again. It is good for my chest.

I have been waking in the middle of the night and doing raja yoga whilst lying under the duvet.I have not done this for a while.

Past experience has suggested that attempts to link back to the techno-sphere have not ended well.

In the previous post when the hexagram changed to Ming I, this line stood out.

“here a man of dark nature is in a position of authority and brings harm to the wise and able man.”

The thing about the I Ching is that it is a snapshot of now. In a few days time the snapshot may change. Ask too often and the I Ching tells you to piss off.

It was a bit spooky to get the hexagram assoicated with the winter solstice, due in ten days.

So I will ask again after the solstice and maybe write to the IPO while stuffed full of Brussels sprouts…

I Ching, Oracles, Patents

Patent Application I Ching Consultation 10-12-22

Please comment on what to do with my patent application.

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24. Fu / Return (The Turning Point)

above K’UN THE RECEPTIVE, EARTH

below CHêN THE AROUSING, THUNDER

The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).

THE JUDGMENT

RETURN. Success.

Going out and coming in without error.

Friends come without blame.

To and fro goes the way.

On the seventh day comes return.

It furthers one to have somewhere to go.

After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The upper trigram K’un is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth. All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.

THE IMAGE

Thunder within the earth:

The image of THE TURNING POINT.

Thus the kings of antiquity closed the passes

At the time of solstice.

Merchants and strangers did not go about,

And the ruler

Did not travel through the provinces.

The winter solstice has always been celebrated in China as the resting time of the year–a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i.e., of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.

Six in the third place means:

Repeated return. Danger. No blame.

There are people of a certain inner instability who feel a constant urge to reverse themselves. There is danger in continually deserting the good because of uncontrolled desires, then turning back to it again because of a better resolution. However, since this does not lead to habituation in evil, a general inclination to overcome the defect is not wholly excluded.

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Changing to

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36. Ming I / Darkening of the light

above K’UN THE RECEPTIVE, EARTH

below LI THE CLINGING, FIRE

Here the sun has sunk under the earth and is therefore darkened. The name of the hexagram means literally “wounding of the bright”; hence the individual lines contain frequent references to wounding. The situation is the exact opposite of that in the foregoing hexagram. In the latter a wise man at the head of affairs has able helpers, and in company with them makes progress; here a man of dark nature is in a position of authority and brings harm to the wise and able man.

THE JUDGMENT

DARKENING OF THE LIGHT. In adversity

It furthers one to be persevering.

One must not unresistingly let himself be swept along by unfavorable circumstances, nor permit his steadfastness to be shaken. He can avoid this by maintaining his inner light, while remaining outwardly yielding and tractable. With this attitude he can overcome even the greatest adversities. In some situations indeed a man must hide his light, in order to make his will prevail inspite of difficulties in his immediate environment. Perseverance must dwell in inmost consciousness and should not be discernible from without. Only thus is a man able to maintain his will in the face of difficulties.

THE IMAGE

The light has sunk into the earth:

The image of DARKENING OF THE LIGHT.

Thus does the superior man live with the great mass:

He veils his light, yet still shines.

In a time of darkness it is essential to be cautious and reserved. One should not needlessly awaken overwhelming enmity by inconsiderate behavior. In such times one ought not to fall in with the practices of others; neither should one drag them censoriously into the light. In social intercourse one should not try to be all-knowing. One should let many things pass, without being duped.

Cause & Effect, I Ching, Oracles

Consulting Oracles – Changing the Future

This morning by consulting the I Ching I have changed the future.

The consultation speaks of “revolution” and later a circumstance reaching a critical tension.

REVOLUTION.

On your own day

You are believed.

Supreme success,

Furthering through perseverance.

Remorse disappears.

And

Fire in the lake: the image of REVOLUTION.

And

When one’s own day comes, one may create revolution.

It suggests that the universe, when the time is right, will allow a major upheaval and change.

Later we have:

“It is an exceptional time and situation; therefore extraordinary measures are demanded. It is necessary to find a way of transition as quickly as possible, and to take action.”

I am reading the consultation as a kind of Carte Blanche for when the time is right. After I have tried every other means do not fear letting rip, big time. But remember the six Ps. Preparation and Planning Prevent Piss Poor Performance.

One obvious possible application is a house / country move.

It furthers one to have somewhere to go.

Success.

And

Thus the superior man, when he stands alone,

Is unconcerned,

And if he has to renounce the world,

He is undaunted.

When I got this reading this morning, I went round the house making lip blowing noises, because it seems to me that a whole bunch more is on the cards for my next mundane year.

It is unlikely that many people with my kind of educational {science} background would look at this “oracle” or “prophecy” and attach any significance. They might read it but with as much belief as a tabloid newspaper horoscope. But if they did read it and pooh-pooh it, it has already changed their future. The mere act of reading it altered the course of events. And now there is something, perhaps trivial, in their subconscious. Which could rear its head at any time.

As I said above, I am taking this that I have some kind of Carte Blanche, to act. My perception of and my interaction with the future have changed.

To my eyes this consultation is not just about the house move but refers to many other possible situations as well.

The ridgepole sags to the breaking point.

It furthers one to have somewhere to go.

Success.

May refer to the cost of living crisis, energy and food insecurity, or more global warming:

Extraordinary times when the great preponderates are like flood times when the lake rises over the treetops.

We shall see…

I Ching, Quotations

Birthday I Ching Consultation 28-08-22

Please comment on what I may do in my 59^th year…

49. Ko / Revolution (Molting)

above TUI THE JOYOUS, LAKE

below LI THE CLINGING, FIRE

The Chinese character for this hexagram means in its original sense an animal’s pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the “moltings” in political life, the great revolutions connected with changes of governments. The two trigrams making up the hexagram are the same two that appear in K’uei, OPPOSITION 38, that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence the idea of revolution.

THE JUDGMENT

REVOLUTION. On your own day

You are believed.

Supreme success,

Furthering through perseverance.

Remorse disappears.

Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and even he only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the need of the people. Only then does he have nothing to regret. Times change, and with them their demands. Thus the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.

THE IMAGE

Fire in the lake: the image of REVOLUTION.

Thus the superior man

Sets the calendar in order

And makes the seasons clear.

Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, eventuating in the revolution of the seasons, and man is able to adjust himself in advance to the demands of the different times.

THE LINES

Nine at the beginning means:

Wrapped in the hide of a yellow cow.

Changes ought to be undertaken only when there is nothing else to be done. Therefore at first the utmost restraint is necessary. One must becomes firm in one’s mind, control oneself-yellow is the color of the means, and the cow is the symbol of docility-and refrain from doing anything for the time being, because any premature offensive will bring evil results.

Six in the second place means:

When one’s own day comes, one may create revolution.

Starting brings good fortune. No blame.

When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. But such a thorough going upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and is not a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.

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49) Ko / La Révolution (la Mue)

En haut Touei : Le Joyeux, le Lac.

En bas Li : Ce qui s’attache, le Feu.

Le sens primitif du caractère désignant l’hexagramme est celui d’une peau de bête qui se transforme en muant au cours de l’année. A partir de là le terme est appliqué aux mues qui se produisent dans la vie de l’Etat, aux grandes révolutions liées à un changement de régime. Les deux signes dont l’union forme l’hexagramme sont, comme dans K’ouei « L’opposition » (n° 38), les deux plus jeunes filles, Li et Touei. Mais, tandis que dans K’ouei la plus âgée des deux se tient en haut et qu’il n’en résulte pour l’essentiel qu’une opposition de tendances, ici c’est la plus jeune qui occupe la place supérieure et les effets s’affrontent mutuellement; les forces se combattent comme le feu et l’eau (le lac), chacune cherchant à détruire l’autre. D’où l’idée de révolution.

Le Jugement

LA RÉVOLUTION.

En ton jour tu rencontres foi.

Sublime succès favorisant par la persévérance.

Le remords se dissipe.

Les révolutions politiques sont chose excessivement grave. On ne doit les engager qu’en cas d’extrême nécessité quand il ne reste plus d’autre issue. Tout le monde n’est pas appelé à une telle action, mais seulement celui qui a la confiance du peuple, et il ne l’entreprendra que si les temps sont mûrs. Il faut dans une telle affaire procéder de la façon correcte de manière à réjouir le peuple et à éviter les excès en l’éclairant. On doit en outre demeurer exempt de toute visée égoïste et venir réellement en aide aux besoins du peuple. Alors seulement on n’a pas à se repentir. Les temps changent et avec eux les exigences. Ainsi changent les saisons au cours de l’année. Il y a aussi dans l’année de l’univers un printemps et un automne des peuples et des nations qui exigent des transformations sociales.

L’image

Dans le lac est le feu :

Image de la RÉVOLUTION.

Ainsi l’homme noble règle le calendrier et clarifie les temps.

Le feu au-dessous et le lac au-dessus se combattent et se détruisent mutuellement. Ainsi, le cours de l’année donne également lieu au combat de la force lumineuse et de la force obscure qui se déroule dans les changements des saisons. L’homme se rend maître des transformations de la nature quand il reconnaît leur régularité et divise le cours du temps en conséquence. C’est ainsi que l’ordre et la clarté sont introduits dans l’apparence chaotique de la succession temporelle et que l’on peut s’adapter, même par avance aux exigences des différentes époques

Neuf au commencement signifie :

On est enveloppé dans la peau d’une vache jaune.

On ne doit entreprendre des changements que lorsqu’il n’y a plus d’autre possibilité. C’est pourquoi la plus extrême réserve est d’abord nécessaire. On doit se rendre intérieurement ferme, se modérer – le jaune est la couleur du milieu, la vache est le symbole de la docilité et ne rien entreprendre tout d’abord, car toute offensive prématurée a des conséquences fâcheuses.

Six à la deuxième place signifie :

En ton jour tu peux causer une révolution.

Le départ apporte la fortune. Pas de blâme.

Quand on a tout tenté sans succès pour réaliser des réformes, la nécessité d’une révolution se fait sentir. Cependant une telle révolution radicale doit être bien préparée. Il faut qu’il y ait là un homme possédant les capacités voulues et la confiance du peuple. On pourra se tourner vers un tel homme. Cela apporte la fortune et ne constitue pas une faute. Ce qui importe avant tout est l’attitude intérieure envers l’ordre nouveau qui va s’établir. On doit pour ainsi dire aller au-devant de lui. Ce n’est qu’ainsi qu’il sera préparé.

——–

Changing to

28. Ta Kuo / Preponderance of the Great

above TUI THE JOYOUS, LAKE

below SUN THE GENTLE, WIND, WOOD

This hexagram consists of four strong lines inside and two weak lines outside. When the strong are outside and the weak inside, all is well and there is nothing out of balance, nothing extraordinary in the situation. Here, however, the opposite is the case. The hexagram represents a beam that is thick and heavy in the middle but too weak at the ends. This is a condition that cannot last; it must be changed, must pass, or misfortune will result.

THE JUDGMENT

PREPONDERANCE OF THE GREAT.

The ridgepole sags to the breaking point.

It furthers one to have somewhere to go.

Success.

The weight of the great is excessive. The load is too heavy for the strength of the supports. The ridgepole on which the whole roof rests, sags to the breaking point, because its supporting ends are too weak for the load they bear. It is an exceptional time and situation; therefore extraordinary measures are demanded. It is necessary to find a way of transition as quickly as possible, and to take action. This promises success. For although the strong element is in excess, it is in the middle, that is, at the center of gravity, so that a revolution is not to be feared. Nothing is to be achieved by forcible measures. The problem must be solved by gently penetration to the meaning of the situation (as is suggested by the attribute of the inner trigram, Sun); then the change-over to other conditions will be successful. It demands real superiority; therefore the time when the great preponderates is a momentous time.

THE IMAGE

The lake rises above the trees:

The image of PREPONDERANCE OF THE GREAT.

Thus the superior man, when he stands alone,

Is unconcerned,

And if he has to renounce the world,

He is undaunted.

Extraordinary times when the great preponderates are like flood times when the lake rises over the treetops. But such conditions are temporary. The two trigrams indicate the attitude proper to such exceptional times: the symbol of the trigram Sun is the tree, which stands firm even though it stands alone, and the attribute of Tui is joyousness, which remains undaunted even if it must renounce the world.

—-

28) Ta Kouo / la Prépondérance du Grand

En haut Touei : Le Joyeux, le Lac

En bas Souen : Le Doux, le Vent, le Bois

L’hexagramme est formé de quatre traits forts à l’intérieur et de deux traits faibles à l’extérieur. Quand les traits forts sont à l’extérieur et les traits faibles à l’intérieur, tout va bien, il n’y a pas d’excédent de poids, la situation ne comporte rien d’extraordinaire. Mais ici c’est l’inverse qui se produit. L’hexagramme représente une poutre épaisse et lourde au milieu, mais mince à ses extrémités. Cet état n’est pas durable. Il doit passer, se transformer, sinon le malheur menace.

Le Jugement

LA PRÉPONDÉRANCE DU GRAND.

La poutre faîtière ploie.

Il est avantageux d’avoir où aller.

Succès.

Le poids de ce qui est grand est excessif. La charge est trop lourde pour les forces qui doivent la supporter. La poutre faîtière, sur laquelle repose le toit tout entier, ploie parce que ses extrémités porteuses sont trop faibles pour la charge. L’heure et le lieu sont exceptionnels et réclament en conséquence des mesures extraordinaires si l’on veut triompher. Aussi il est nécessaire d’agir pour trouver au plus vite une voie de transition. Il y a là une promesse de succès, car, bien que le fort soit en excédent, il occupe le milieu, c’est-à-dire le centre de gravité, si bien que n’y a pas à craindre de révolution. Les mesures de violence ne mènent en vérité à rien. Il faut défaire les nœuds en pénétrant doucement le sens de la situation – ce qu’évoque la signification du trigramme inférieur Souen; alors le passage à d’autres conditions réussira. Cela exige une réelle supériorité : c’est pourquoi le temps où ce qui est grand prédomine est une époque importante.

L’image

Le lac s’élève au-dessus des arbres :

Image de la PRÉPONDÉRANCE DU GRAND.

Ainsi l’homme noble n’est pas inquiet quand il est seul et il n’est pas découragé quand il doit renoncer au monde.

Les temps exceptionnels où ce qui est grand prédomine ressemblent à une inondation où le lac s’élève au-dessus des arbres. Mais de telles situations sont passagères. Chacun des trigrammes indique la conduite à tenir dans ces moments : l’image de Souen est l’arbre qui tient bon même s’il est isolé, et l’attribut de Touei est la sérénité joyeuse qui ne se décourage jamais, même si elle doit renoncer au monde.

—

Foxtrot Foxtrot Sierra

I Ching, Oracles, Prophecy

I Ching Consultation 30th June 2022

Please comment on what I may do with the rest of the year.

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9. Hsiao Ch’u / The Taming Power of the Small

above SUN THE GENTLE, WIND

below CH’IEN THE CREATIVE, HEAVEN

This hexagram means the force of the small–the power of the shadowy–that restrains, tames, impedes. A weak line in the fourth place, that of the minister, holds the five strong lines in check. In the Image it is the wind blowing across the sky. The wind restrains the clouds, the rising breath of the Creative, and makes them grow dense, but as yet is not strong enough to turn them to rain. The hexagram presents a configuration of circumstances in which a strong element is temporarily held in leash by a weak element. It is only through gentleness that this can have a successful outcome.

THE JUDGMENT

THE TAMING POWER OF THE SMALL

Has success.

Dense clouds, no rain from our western region.

This image refers to the state of affairs in China at the time when King Wên, who came originally from the west, was in the east at the court of the reigning tyrant Chou Hsin. The moment for action on a large scale had not yet arrived. King Wên could only keep the tyrant somewhat in check by friendly persuasion. Hence the image of many clouds, promising moisture and blessing to the land, although as yet no rain falls. The situation is not unfavorable; there is a prospect of ultimate success, but there are still obstacles in the way, and we can merely take preparatory measures. Only through the small means of friendly persuasion can we exert any influence. The time has not yet come for sweeping measures. However, we may be able, to a limited extent, to act as a restraining and subduing influence. To carry out our purpose we need firm determination within and gentleness and adaptability in external relations.

THE IMAGE

The wind drives across heaven:

The image of THE TAMING POWER OF THE SMALL.

Thus the superior man

Refines the outward aspect of his nature.

The wind can indeed drive the clouds together in the sky; yet, being nothing but air, without solid body, it does not produce great or lasting effects. So also an individual, in times when he can produce no great effect in the outer world, can do nothing except refine the expression of his nature in small ways.

THE LINES

Nine at the beginning means:

Return to the way.

How could there be blame in this?

Good fortune.

It lies in the nature of a strong man to press forward. In so doing he encounters obstructions. Therefore he returns to the way suited to his situation, where he is free to advance or to retreat. In the nature of things this will bring good fortune, for it is wise and reasonable not to try to obtain anything by force.

Nine in the third place means:

The spokes burst out of the wagon wheels.

Man and wife roll their eyes.

Here an attempt is made to press forward forcibly, in the consciousness that the obstructing power is slight. But since, under the circumstances, power actually lies with the weak, this sudden offensive is doomed to failure. External conditions hinder the advance, just as loss of the wheel spokes stops the progress of a wagon. We do not yet heed this hint form fate, hence there are annoying arguments like those of a married couple. Naturally this is not a favorable state of thing, for though the situation may enable the weaker side to hold its ground, the difficulties are too numerous to permit of a happy result. In consequence even the strong man cannot so use his power as to exert the right influence on those around him. He experiences a rebuff where he expected an easy victory, and he thus compromises his dignity.

9. Siao Tch’ou / Le Pouvoir d’Apprivoisement du Petit

En haut Souen : Le Doux, le Vent.

En bas K’ien : Le Créateur, le Ciel.

L’hexagramme représente ce qui est petit, le pouvoir de ce qui est obscur : il retient, apprivoise, freine. A la quatrième place, qui est celle du ministre, il y a un trait faible qui tient en bride toutes les autres lignes, lesquelles sont fortes. L’image est celle du vent qui souffle, haut dans le ciel. Il ralentit l’haleine du créateur qui s’élève, les nuages, si bien qu’ils s’épaississent. Mais il n’est pas encore assez fort pour les faire retomber en pluie. L’hexagramme présente une constellation où un élément fort est passagèrement tenu en bride par un élément faible. C’est seulement grâce à de la douceur qu’une telle situation peut être accompagnée de succès

LE POUVOIR D’APPRIVOISEMENT DU PETIT possède la réussite.

Nuages épais, pas de pluie venant de notre domaine de l’ouest.

La comparaison est tirée de la situation de la Chine au temps du roi Wen. Il était originaire de l’ouest, mais se trouvait alors à l’est, à la cour du grand souverain, le tyran Tchéou Sin. L’heure des grandes actions n’était pas encore venue. Il pouvait seulement tenir jusqu’à un certain point le tyran en bride par des suggestions empreintes de bonté. De là l’image de nuages abondants qui montent promettant à la terre humidité et bénédiction, mais qui, pour l’instant, ne laissent pas encore tomber de pluie. La situation n’est pas défavorable. Elle permet de prévoir le succès final. Toutefois il y a encore des obstacles sur la route. On peut commencer les travaux d’approche. Ce n’est qu’en utilisant l’humble moyen de suggestions empreintes de bonté que l’on peut agir. L’heure n’est pas encore aux mesures énergiques et vastes. Il est cependant possible d’exercer une influence modératrice et adoucissante dans un rayon limité. La réalisation d’un tel vouloir demande une ferme résolution à l’intérieur et une adaptation pleine de douceur à l’extérieur.

Le vent exerce sa poussée, haut dans le ciel :

Image du POUVOIR D’APPRIVOISEMENT DU PETIT

Ainsi l’homme noble affine la forme extérieure de son être.

Le vent a beau pousser ensemble les nuages dans le ciel, comme c’est seulement de l’air sans corps solide, il ne produit pas d’effets importants et durables. Ainsi, dans les temps où une grande action extérieure n’est pas possible, il ne reste à l’homme rien d’autre à faire que d’affiner les expressions de son être dans l’accomplissement de petites choses.

Neuf au commencement signifie :

Retour au chemin.

Comment y aurait-il là un blâme ?

Fortune.

Il est dans la nature de l’être fort de pousser en avant. Mais, ce faisant, il se heurte à des obstacles. Il retourne donc au chemin correspondant à sa situation, sur lequel il se sent libre d’avancer et de reculer. C’est là chose bonne et intelligente, que de ne vouloir rien obtenir par la contrainte et la violence et, conformément à la nature des choses, cela apporte la fortune.

Neuf à la troisième place signifie :

Les rayons se détachent du chariot.

L’homme et la femme roulent les yeux.

On tente ici de pousser fortement en avant en ayant conscience que le pouvoir d’obstruction est encore peu considérable. Mais comme, en raison des circonstances, c’est, en fait, l’élément faible qui possède la force, cette tentative d’attaque par surprise doit échouer. Des circonstances extérieures empêchent le progrès, de même qu’un chariot n’avance pas quand les rayons de ses roues se détachent. On ne se conforme pas encore à ce signe du destin. C’est pourquoi d’aigres explications ont lieu entre mari et femme. Naturellement, ce n’est pas là un état de choses favorable : car même si, à la faveur des circonstances, la partie la plus faible réussit à tenir ferme, trop de difficultés sont liées à la situation pour que le résultat puisse être heureux. Dans ces conditions, même l’être fort ne peut pas utiliser son pouvoir pour exercer une influence sur son entourage. Il a éprouvé une rebuffade là où il escomptait une victoire facile. Ainsi, un faux pas a été commis.

——-

Changing to :

59. Huan / Dispersion [Dissolution]

above SUN THE GENTLE, WIND

below K’AN THE ABYSMAL, WATER

Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man’s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.

THE JUDGMENT

DISPERSION. Success.

The king approaches his temple.

It furthers one to cross the great water.

Perseverance furthers.

The text of this hexagram resembles that of Ts’ui, GATHERING TOGETHER 45. In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of the family and state, was the means of employed by the great ruler to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.

THE IMAGE

The wind drives over the water:

The image of DISPERSION.

Thus the kings of old sacrificed to the Lord

And built temples.

In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity-stirred with an intuition of the One Creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.

59. Houan / La Dispersion (Dissolution)

En haut Souen : Le Doux, le Vent

En bas K’an : L’Insondable, l’Eau

Le vent qui, en haut, vagabonde au-dessus des eaux, les disperse et les dissout en écume et en embruns. L’hexagramme contient aussi l’idée que, si la force vitale s’accumule dans l’homme (ce que la propriété du trigramme inférieur donne pour dangereux), elle sera de nouveau dispersée et dissoute par la douceur.

LA DISSOLUTION. Succès.
Le roi s’approche de son temple.
Il est avantageux de traverser les grandes eaux.
La persévérance est avantageuse.

Le texte de l’hexagramme est apparenté à celui de Tsouei, « le recueillement, le rassemblement » (n° 45). Là, il s’agit de rassembler ce qui a été séparé, comme l’eau se rassemble dans les lacs sur la terre. Ici, il est question de la dispersion et de la dissolution de l’égoïsme qui sépare. L’hexagramme « la dissolution » montre en quelque sorte le chemin qui conduit au rassemblement, au recueillement. C’est ce qui explique l’analogie des textes. Pour vaincre l’égoïsme qui sépare, l’homme a besoin de la force religieuse. La célébration en commun des sacrifices solennels et des services divins qui exprimaient en même temps la cohésion et la structure sociale de la famille et de l’Etat était le moyen employé par les grands souverains pour faire communier les cœurs dans les mêmes émotions grâce à la musique sacrée et à la pompe des cérémonies, et leur faire prendre conscience par là de l’origine commune de tous les êtres. C’est ainsi que les séparations étaient vaincues et qu’on faisait fondre les rigidités. Un autre moyen était le travail en commun à de grandes entreprises collectives qui proposent un grand but à la volonté; la concentration sur cet objectif fait tomber tout ce qui sépare, de même que dans un bateau qui traverse un grand fleuve tous les passagers s’unissent dans le travail commun. Toutefois seul est capable de faire fondre ainsi la dureté de l’égoïsme celui qui est exempt de toute pensée égoïste parasite et qui demeure dans la justice et la fermeté.

Le vent vagabonde au-dessus des eaux :

Image de la DISSOLUTION.

Ainsi les anciens rois sacrifiaient au Seigneur et construisaient des temples.

En automne et en hiver l’eau se met à se figer et à geler.

Quand viennent les douces brises du printemps, la rigidité cesse et ce qui était dispersé dans les glaçons se réunit. Il en va de même de l’esprit du peuple. La dureté et l’égoïsme rendent le cœur rigide et cette rigidité le sépare de tout le reste. L’égoïsme et la cupidité isolent les humains. C’est pourquoi il faut qu’une émotion religieuse s’empare de leur cœur. Il doit se dissoudre, pris d’un frisson sacré devant l’éternité, se sentir saisi d’émoi devant la présence pressentie du créateur commun de tous les êtres, et faire l’expérience de l’unité grâce à la puissance du sentiment de communion éprouvé lors du culte d’adoration rendu à la divinité.