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Hi ! All,
The hexagram (23) Bo displays femininity overpowering masculinity as five feminine lines have occupied all the positions and are approaching the last masculine line 6; it is symbolic of villains prevailing or resources having been corroded; these must be subdued. The feminine lines 1 (peeling away the leg of the bed which is the safest place to humans), 2 (peeling away the frame of the bed) and 4 (peeling away the skin of the human body) are growing without any restriction, i.e. no counterbalance with masculinity; therefore they are all ominous. Line 3 correlates with the masculine line 6, so its link with other feminine lines is lessened, resulting in no calamity; Line 5 (like a spring of fishes and being cosseted like the king’s concubine) occupied by line 6 and totally subdued by masculinity leads to nothing unfavorable.
Bo is constituted by the upper trigram Gen (keeping still, the mountain) and the bottom trigram Kun (submission, the earth); it is a scene of the mountain collapse; hence one must pay respect to the crisis and reinforce the foundation as it is said in Confucius’s phenomenon advice; then line 6 can act like the gentleman riding on the cart back to Fu, while the villain will totally lose and the hexagram will completely fall into the hand of the femininity, Kun.
The hexagram Fu (24) returns and recovers after the large, uneaten fruit, the line 6 of Bo (23), fell down to the earth and starts sprouting, signifying regeneration. Fu is composed of the internal trigram Chen (quake, the thunder) and the external trigram Kun (submission, the earth); hence internally Fu must possess strong motivation and act externally in accordance the trend of the times.
Its line 1 represents the return of masculinity, but lines 2 to 6 are leaving it; so they need initiatively seek regeneration and always exert their effort to make recovery, i.e. back to masculinity. Therefore, although lines 3 (repeated returns) and 5 (honest & reliable return) are independent from line 1, they can either free from calamity or feel no regret. Line 4 is the only line correlating with line 1, unique Fu, and stays in the middle of the feminine lines; it must fearlessly act according to the norm of Fu or the course back to masculinity. Line 2 (resting Fu: do not take action but stay with line1) is auspicious because it is next to line 1. Only line 6 (straying Fu) which is far from line 2, is astray, it is ominous and will never recover.
From the viewpoint of the hexagram sequence, the texts commence with ‘slightly advantageous (or appropriate) to go somewhere (i.e. to undertake what is planed)’ of the hexagram Bee (22), to ‘advantageous to go somewhere’ of Bo and ‘instrumental in going somewhere’ of Fu, and then to ‘not instrumental in going somewhere’ of the hexagram Wu Wang (25); The I Ching is just like the advance and retreat of human life, constantly changing as well as repeatedly cycling.
Best regards
Tuck :bows:
www.iching123.com
The hexagram (23) Bo displays femininity overpowering masculinity as five feminine lines have occupied all the positions and are approaching the last masculine line 6; it is symbolic of villains prevailing or resources having been corroded; these must be subdued. The feminine lines 1 (peeling away the leg of the bed which is the safest place to humans), 2 (peeling away the frame of the bed) and 4 (peeling away the skin of the human body) are growing without any restriction, i.e. no counterbalance with masculinity; therefore they are all ominous. Line 3 correlates with the masculine line 6, so its link with other feminine lines is lessened, resulting in no calamity; Line 5 (like a spring of fishes and being cosseted like the king’s concubine) occupied by line 6 and totally subdued by masculinity leads to nothing unfavorable.
Bo is constituted by the upper trigram Gen (keeping still, the mountain) and the bottom trigram Kun (submission, the earth); it is a scene of the mountain collapse; hence one must pay respect to the crisis and reinforce the foundation as it is said in Confucius’s phenomenon advice; then line 6 can act like the gentleman riding on the cart back to Fu, while the villain will totally lose and the hexagram will completely fall into the hand of the femininity, Kun.
The hexagram Fu (24) returns and recovers after the large, uneaten fruit, the line 6 of Bo (23), fell down to the earth and starts sprouting, signifying regeneration. Fu is composed of the internal trigram Chen (quake, the thunder) and the external trigram Kun (submission, the earth); hence internally Fu must possess strong motivation and act externally in accordance the trend of the times.
Its line 1 represents the return of masculinity, but lines 2 to 6 are leaving it; so they need initiatively seek regeneration and always exert their effort to make recovery, i.e. back to masculinity. Therefore, although lines 3 (repeated returns) and 5 (honest & reliable return) are independent from line 1, they can either free from calamity or feel no regret. Line 4 is the only line correlating with line 1, unique Fu, and stays in the middle of the feminine lines; it must fearlessly act according to the norm of Fu or the course back to masculinity. Line 2 (resting Fu: do not take action but stay with line1) is auspicious because it is next to line 1. Only line 6 (straying Fu) which is far from line 2, is astray, it is ominous and will never recover.
From the viewpoint of the hexagram sequence, the texts commence with ‘slightly advantageous (or appropriate) to go somewhere (i.e. to undertake what is planed)’ of the hexagram Bee (22), to ‘advantageous to go somewhere’ of Bo and ‘instrumental in going somewhere’ of Fu, and then to ‘not instrumental in going somewhere’ of the hexagram Wu Wang (25); The I Ching is just like the advance and retreat of human life, constantly changing as well as repeatedly cycling.
Best regards
Tuck :bows:
www.iching123.com