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United Kingdom
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+1 (561) 459-4758 (US).
Hexagram Xu (5)
Xu is constituted by the upper trigram Kan (the abyss, water) and the bottom trigram Chien (perseverance, the sky). The original meaning of Xu 需 is ‘to stop due encountering rain’; the image of the hexagram Xu is the cloud above the sky, signifying to wait (for it to rain); Confucian paraphrases it as: peril is in front, one with rigidity and perseverance won’t be trapped (while waiting); in accordance with the sequence, Xu is a subject of eating and drinking, which connotes people should yield to one another instead of fighting for them, otherwise it will leads to Sung: litigation (hexagram 6). Hence Xu is annotated as to wait and its hexagram text can be understood as: Xu (to wait), (with) sincerity & trust, to progress smoothly and brightly (i.e. with hope); it is auspicious to persist; it is instrumental in crossing the river. There must be a target at which the waiting is aimed; it must be done with sincerity & trust; sincerity means that it must respect waiting and wait with patience, and trust means that the planned action must be taken when the right timing arrives. Hence waiting will progress smoothly and with hope, i.e. brightness. It is auspicious to persist in the norm of Xu and it is instrumental in crossing the river, i.e. undertaking a great mission after the right timing comes. It proves that the hexagram becomes Chi Chi: success in crossing the river (hexagram 63) once line 2 changes to the feminine, and the hexagram will become Tay: a smooth and unobstructed, harmonious and peaceful state (hexagram 11) after lines 2 and 5 exchange positions.
Please see the attached.
The text of line 2: to wait at the sandbank; some little complaints (or criticisms), (but) eventually it will become auspicious.
Line 2 arrives at the sandbank of the riverside. The river and peril are in front; it mustn’t take risks to cross the river but rather waits with broad-mindedness, even though accompanied by some complaints (or criticisms), like sand getting into the shoe. Once the timing comes, i.e. this line is activated and changes to the feminine, the hexagram Chi Chi forms; it ends up with auspiciousness.
The changed hexagram of Xu is Chin: to advance with brightness (hexagram 35), signifying after waiting and with the right timing approaching, it can advance with brightness. The next hexagram of Xu is Sung: litigation due to conflict, and its inner hexagram is Kui: alienation (38), signifying it must reach consensus internally before taking action to advance.
There are another two lines with the judgment of auspiciousness; line 5 persists (in waiting) is auspicious and line 6 becomes auspicious eventually after waiting is accomplished and the action to leave peril is taken.
Line 5 waits with food and drink; it is auspicious to persist.
It stays in the middle of the upper trigram Kan: peril; it must be relaxed and patient, i.e. to enjoy food and drink while waiting; it is auspicious to persist in waiting with moderation and sincerity & trust. The hexagram after this line is activated accordingly, becomes to Tay (hexagram 11), which is a state of smoothness without obstruction, harmony and peace.
Line 6 enters a cave; there come three uninvited visitors; to treat them with reverence, eventually it will become auspicious.
Xu reaches the end where it is about to leave the trigram Kan: peril, and no longer needs to wait; therefore the word of wait disappears in the text. It hides in a cave in shelter from peril; three masculine lines below come together to join. Owing to line 6 showing mutual concern and paying respect to them, with their company it leaves peril; this will result in auspiciousness. The hexagram that evolves while this line is activated, is Hsiao Xu: little storage, feeding or restraint (hexagram 9), signifying the small one serving, like playing games with the big one; this is possibly the advice.
Line 1 waits in the suburbs; it is advantageous (or appropriate) to remain constant for a long time; no calamity (or fault).It is still far away from peril. It is advantageous if one can remain still (i.e. to wait) for a long time, and then one can stay away from calamity. Should this line change its mandate, the hexagram would become Jing: the well (hexagram 48); the earthen bucket breaks before it reaches the top of the well, signifying no merit can be achieved.
Line 3 waits in the mud; it will attract the bandit.
It stays next to the upper trigram Kan: peril, the river and the bandit; thus it is bogged down in the mud and exposed to the bandit. As peril comes from the exterior (trigram) instead of the interior, i.e. being created by itself, prudence can help in avoiding being hurt. The hexagram that evolves while this line is activated, is Jie: to limit (hexagram 60), which signifies restriction and demands not to undergo bitter restriction.
Line 4 waits in the blood; (thus, it must) get out of the cave.
It steps into the upper trigram Kan: peril and hides in a cave. Supposedly the cave is a safe place in which to evade peril; however it is hurt and bleeding. It can’t stay any longer but must act with listening to what is happening outside and follow the trend of the times to get out from the cave, i.e. peril. Should this line change its mandate, the hexagram would become Guai: to get rid of (hexagram 43), with a possible backlash like the torrential downpour of water sweeping away everything in its path.
Best regards
Thck :bows:
www.iching123.com
Xu is constituted by the upper trigram Kan (the abyss, water) and the bottom trigram Chien (perseverance, the sky). The original meaning of Xu 需 is ‘to stop due encountering rain’; the image of the hexagram Xu is the cloud above the sky, signifying to wait (for it to rain); Confucian paraphrases it as: peril is in front, one with rigidity and perseverance won’t be trapped (while waiting); in accordance with the sequence, Xu is a subject of eating and drinking, which connotes people should yield to one another instead of fighting for them, otherwise it will leads to Sung: litigation (hexagram 6). Hence Xu is annotated as to wait and its hexagram text can be understood as: Xu (to wait), (with) sincerity & trust, to progress smoothly and brightly (i.e. with hope); it is auspicious to persist; it is instrumental in crossing the river. There must be a target at which the waiting is aimed; it must be done with sincerity & trust; sincerity means that it must respect waiting and wait with patience, and trust means that the planned action must be taken when the right timing arrives. Hence waiting will progress smoothly and with hope, i.e. brightness. It is auspicious to persist in the norm of Xu and it is instrumental in crossing the river, i.e. undertaking a great mission after the right timing comes. It proves that the hexagram becomes Chi Chi: success in crossing the river (hexagram 63) once line 2 changes to the feminine, and the hexagram will become Tay: a smooth and unobstructed, harmonious and peaceful state (hexagram 11) after lines 2 and 5 exchange positions.
Please see the attached.
The text of line 2: to wait at the sandbank; some little complaints (or criticisms), (but) eventually it will become auspicious.
Line 2 arrives at the sandbank of the riverside. The river and peril are in front; it mustn’t take risks to cross the river but rather waits with broad-mindedness, even though accompanied by some complaints (or criticisms), like sand getting into the shoe. Once the timing comes, i.e. this line is activated and changes to the feminine, the hexagram Chi Chi forms; it ends up with auspiciousness.
The changed hexagram of Xu is Chin: to advance with brightness (hexagram 35), signifying after waiting and with the right timing approaching, it can advance with brightness. The next hexagram of Xu is Sung: litigation due to conflict, and its inner hexagram is Kui: alienation (38), signifying it must reach consensus internally before taking action to advance.
There are another two lines with the judgment of auspiciousness; line 5 persists (in waiting) is auspicious and line 6 becomes auspicious eventually after waiting is accomplished and the action to leave peril is taken.
Line 5 waits with food and drink; it is auspicious to persist.
It stays in the middle of the upper trigram Kan: peril; it must be relaxed and patient, i.e. to enjoy food and drink while waiting; it is auspicious to persist in waiting with moderation and sincerity & trust. The hexagram after this line is activated accordingly, becomes to Tay (hexagram 11), which is a state of smoothness without obstruction, harmony and peace.
Line 6 enters a cave; there come three uninvited visitors; to treat them with reverence, eventually it will become auspicious.
Xu reaches the end where it is about to leave the trigram Kan: peril, and no longer needs to wait; therefore the word of wait disappears in the text. It hides in a cave in shelter from peril; three masculine lines below come together to join. Owing to line 6 showing mutual concern and paying respect to them, with their company it leaves peril; this will result in auspiciousness. The hexagram that evolves while this line is activated, is Hsiao Xu: little storage, feeding or restraint (hexagram 9), signifying the small one serving, like playing games with the big one; this is possibly the advice.
Line 1 waits in the suburbs; it is advantageous (or appropriate) to remain constant for a long time; no calamity (or fault).It is still far away from peril. It is advantageous if one can remain still (i.e. to wait) for a long time, and then one can stay away from calamity. Should this line change its mandate, the hexagram would become Jing: the well (hexagram 48); the earthen bucket breaks before it reaches the top of the well, signifying no merit can be achieved.
Line 3 waits in the mud; it will attract the bandit.
It stays next to the upper trigram Kan: peril, the river and the bandit; thus it is bogged down in the mud and exposed to the bandit. As peril comes from the exterior (trigram) instead of the interior, i.e. being created by itself, prudence can help in avoiding being hurt. The hexagram that evolves while this line is activated, is Jie: to limit (hexagram 60), which signifies restriction and demands not to undergo bitter restriction.
Line 4 waits in the blood; (thus, it must) get out of the cave.
It steps into the upper trigram Kan: peril and hides in a cave. Supposedly the cave is a safe place in which to evade peril; however it is hurt and bleeding. It can’t stay any longer but must act with listening to what is happening outside and follow the trend of the times to get out from the cave, i.e. peril. Should this line change its mandate, the hexagram would become Guai: to get rid of (hexagram 43), with a possible backlash like the torrential downpour of water sweeping away everything in its path.
Best regards
Thck :bows:
www.iching123.com