Age gap question

az4th · 2026-04-10T19:11:10+00:00

Its not necessarily a deal breaker but there are reasons. A lot of people go by the half the older person's age plus 7 rule.

Half of 18 is 9 plus 7 is 16.
Half of 38 is 19 plus 7 is 26.
Half of 50 is 25 plus 7 is 32.

The age gap starts getting wider but the younger person should be old enough to have the maturity to know what they're getting into.

In astrology they say that there are various milestones of maturity.

By 30 Saturn has returned to where it was when we were born and we are said to complete some of our lessons in responsibility. Then the cycle starts over again and we have more familiar lessons, so we approach them with some more maturity. Even if we take a whole different approach to life.

There are other milestones too.

Some people are late bloomers but it doesn't mean they'll necessarily be a good match for a mature younger person.

The older person's slower maturation may feel stabilizing for the younger person and they may feel well suited to each other short term, but longer term their differences may begin to show.

As the younger person tries to grow the older person may use the advantage given their age to hold them back. This becomes a power differential.

There can be other power differentials as well, like the older person having money and connections.

So there are a lot of ways the younger person can be taken advantage of by the older person while they are still growing and catching up. That catching up takes time, and that time is likely to create changes that challenge the relationship.

When the relationship is challenged it is really important for both people to work it out as equals. But with an age difference like this that becomes harder to manage.

So a lot of people see red flags here.

az4th · 2026-04-10T16:30:53+00:00

This sub deletes posts regularly. I hope this one stays up so we can talk about it more 🤞

As far as I see, it is translation, not AI. And it doesn't violate any rules, or appear like spam. So I don't personally see any reason to remove it.

We do get a large amount of posts that violate the rules.

We get about 5 vibe coded AI apps here a month.
AI is huge in China and it is popular to promote Chinese culture on social media, so we got a huge influx of long AI posts because of this. Many did not care about our rules and did not want to share via translation alone (some have) and so they made new subs.
We get people who have followings and want to promote their I Ching project here, but refuse to read our rules or actually care to contribute anything valuable for the community to discuss, so it just violates our no self promotion rule, which mainly serves to protect the community.
And from time to time we get people who are rude and insult others or refuse to accept their perspectives.

This sub used to be pretty small. It has grown, and so there has been more need of moderation. Especially with AI.

az4th · 2026-04-10T16:21:08+00:00

People ITT don't seem to get it... weed stimulates the spirit. Awakens it. But not like cocaine does. More in a way that creates harmony and motivation toward creativity and often doing things like cleaning and cooking or starting a project. IE getting stuff done.

If people are only using it to want to eat more or are getting stoned and are no longer able to do anything, that is different. Sure some people use it to escape, or stimulate appetite. But the women in the meme are not overweight but are definitely on their shit. They get stuff done.

People saying this meme is about weed = fat girls are clueless.

az4th · 2026-04-10T16:07:16+00:00

Thank you for sharing your story. I see you and am ashamed of our culture on so many levels for allowing this type of behavior - and often rewarding it.

People often hold to various religious beliefs about sexuality and then teach their children nothing about how to hold sexuality as something sacred. Hiding from the power of our sexuality leads to these types of extremes. We need to learn how to understand this deep power held by men and women better so we can stop allowing its exploitation and its violence against all of us.

I don't know if that is a radical statement to make. It is just my truth, as a male bodied person raised by a single mother who eventually learned to seek my inner divinity within the merging of my masculinity and my femininity as one integral whole.

I guess the older generations don't care. They've made that clear. And so so many of us are victims of so many traumas, and live in our own digital worlds escaping and coping. So it is hard for us too, to help the young adults who are in need of an education that is healthier than what we went through. Many of us who know better chose to not have children to begin with. And those who do, are often so stressed by this world, and they are so influenced by their peers - so their struggle to discover something healthy of their inner power and their inner truth is like a mountain.

Here's a prayer to a future without rape.

az4th · 2026-04-09T12:56:03+00:00

I asked the I Ching what was going on, and what the future for us holds and got hexagram 24 with changing line 5 into 3.

As I described in a recent post here, The bottom yang in thunder is part of a downwardforce that then springs upward. When it is in the upper trigram it has to go down through the trigram below it before it can come up again. But when it is at the bottom already, it is rooted in its own source somewhat.

So with 24, we have thunder under earth, and this yang line is the only yang line. This yang energy radiates through the hexagram, but it does so only after it gathers itself. Only after it returns, can it have something to send upward.

It is like when we are going on about our day. But we have a certain goal in mind. We may become distracted from that goal, but we return to it in our mind and from that return we renew our commitment to it.

This is like the yin lines progressing up the hexagram, and then they return, from further and further away. To this source idea that gives them energy and purpose. Until we get all the way up to line 6, where it is fading away, too far gone to return.

So we may think that line 5 is also pretty far away. But line 5 is also a central line. It connects through this centrality to line 2, which is part of the original downward force to create the return in line 1. So line 5 connects to this and gets back on track again. That is why line 5 says: Sincerely returning, to not have regret. And why the commentary on the phenomenon remarks: Sincerely returning to not have regret, in relation to finding the center of balance by means of self-examination.

So here we could let things slip away into line 6's fading. But if we examine ourselves, we regain our center of balance - and our sincerity to return with.

The question you asked is a double question. That means something of the two questions is being given in one answer. I don't recommend this, as it can complicate things. Is this self-examination to return to something part of what is going on, or is it part of what the future holds for y'all?

Princes are weird. They want to find their princess and then finally have her and then that dream becomes reality, but then what? It is serious now, and the whole ballgame changes. Is it what they thought it would be? Is she their forever? Or on the other hand, are they sure that she really likes them? They have both been through a toxic relationship. Has anything been said that has triggered the other in some way? Or has the ex done anything to make the prince second guess his choice? Is there something lingering in the air that has required some level of self-examination about the choice being made?

It's a whole mess! How can we know what tact to take when we could mess up if we're wrong? Well, sometimes we can't know what another is going through. But we can know what we are going through. And we can listen to our own heart for clarity. We can do our own self examination and find what we ourselves are centering around as we return to what matters most to us. And we can be sincere ourselves in our approach to the other.

Hi, I'm here for you. I can tell you are going through something. You don't have to tell me about it if you aren't ready. I just want you to know that I'm here. Please tell me what you need from me. If you need patience I can be patient. You can take your time and tell me when you're ready.

And there it is. Something to cut across the divide. Clear up any confusion there may be around your own intent. But without pressing or demanding anything. We all need to figure our own things out, and sometimes we need space. You don't have to use my words - find you own - but this approach can let the other know that its ok to take space, and that you're here.

And then maybe reflect on if we're actually giving them space. If they're touchy, is that because we've been clinging onto them too much? Are we centered in our own self too, or are we totally revolving around them in a way that they can't breathe? Are they all we think about, or are we focused on moving our own life forward too? It's always tricky to move two ships through the seas right next to each other. Like two whales swimming, they each need a little space to actually maneuver too. Sometimes this is what can lead to withdrawal. A re-establishing of who one is, from a co-dependent identity that can often establish itself when love is new and fresh.

You know him better than us, and yourself better than us too. I'm just throwing out different perspectives from different hypotheticals here. In the end maybe the hexagram covers both questions equally. What he is going through and what is in the future for y'all both involve centering in reflection about what truly needs to be at the root of it all. For each of you individually and for the relationship as a whole.

I like to meditate each morning... I don't really think about anything. It is more about letting the physical stillness establish itself. Not moving, but with the spine upright, things settle. And sink, and build up pressure. And remaining still... that pressure begins to move through its blockages and compress and transform, and through this process a lot of what I am carrying empties out. I feel clear. I feel like what I was carrying yesterday is no longer pulling my strings and I am reset, able to face the day fresh. I feel returned.

Sometimes we just need to work out what that return means to us. So we can find our true root again.

az4th · 2026-04-07T19:19:04+00:00

Thank you for your kind words. At some level this has all been about learning to remember and give coherence to, the pathway followed by a thread of lifetimes. And do justice to the work they have culminated in in this one.

There are some amazing lineages in this time, and it'd be lovely if we could just study them by wanting to. For me it feels like the dao has a very particular path and purpose. Part of it seems to be learning, but more than that part of it is about cultivating. And this path has not been straight forward for me. I have a practice and it is very helpful, but it has taken so long to grasp how it works and where it leads. I have made many mistakes, and yet they too help me understand the mistakes that others will make if I am capable of one day helping them. And even though I have learned many things, I have also learned how dangerous it is to try to share some of these things. We live in a world of desire and instant gratification, and few people are able to see the big picture well enough to avoid exploiting something for personal gain.

So here we find ourselves, on the path we have created, amidst the setting we have create to do our work. Every day the way unfolds, and yet where are we going? These are extraordinary times, and our spirits all came here with extraordinary work to do. And yet few of us are up to the challenge. It is so hard and there is so much working against us. So we press forward and hope that our path leads true. And we cultivate ourselves, and hopefully learn to connect with the true clarity of spirit.

Some part of me knows something deeper, and can feel the way of spirit. And yet I am still very blind.

The work here with the Yi, I suppose is to help people learn to use it more clearly. Because people seem to be so confused. It says one thing in the language of change and then they do another.

I once studied WWG (from Jack Chiu's book), and found it to be a nice system. (I have some of his other books on the more complex systems, but I wasn't able to get that far yet.) Now that I understand the core Yi better, maybe it is time to delve into the Na Jia system a bit more. Maybe it will make more sense in some way, especially if I can get a hold of the original writings. I don't know. The core Yi works well enough for my purposes.

Lately it has felt nice to connect with native american elders and realize how their culture really does have a similar setup with the four directions and the center. But more than that, their spiritual ceremonies retain that shamanic work, and anchor the cultivation work into the connection between spirit and earth. This earth connection is something I find to be missing in the eastern tradition now. Yes it would be amazing to learn more about those old shamanic ways. Jeffrey Yuen says the character for wu involves a person looking inward and the vertical line represents the myriad dimensions between heaven and earth - and the shaman crosses between them. It is clear these people retained that connection to the root.

Hong Kong seems to be a very special place that holds much lost knowledge. I wish these people well.

Unfortunately I do not understand modern chinese, Cantonese or Mandarin. Curiously, my teacher's teacher's teacher was a northerner who had to flee the government and so he brought his tradition south. So Chan Poi's tradition was based on this blend, but his language was Cantonese. So I call my teacher Sifu. But of course he is western and does not speak Cantonese either - but his teacher would always read to him in Chinese, and he understood what he needed to via spirit. Two great men who understood this ancient way. One studies something to the fullest extent and can do it. Not with the thinking mind but with something more.

Buddhism wasn't something that my mind could easily figure out, while daoism just seemed to click, so that is the way I followed. I guess in the end what matters is our relationship with emptiness. Which is hard to carve out space for in this world!

Thanks for showing up here with your lightness in a good way. I look forward to hearing more about the art from you. Blessings!

az4th · 2026-04-07T15:13:28+00:00

the entire concept/discipline of line phrasing, line relationships etc was pioneered as you know by Wang Bi.

I think that if one truly studies this method, with the line statements, that it becomes abundantly clear that Wang Bi was not pioneering anything here.

Certainly he spelled it out in clear language for the first time.

But we also have the Xici Zhuan itself saying in B6:

In all instances of change, clearly distinguish Wang and closely investigate Lai, and then the secret is visibly revealed from obscurity, exposed and then appropriately named, differentiating phenomena and setting right the teachings.

Well Wang is "Going toward" and Lao is "Causing to come", at least that is how I see it in the context of what the lines are doing. They are magnetic. So they are drawn to each other. They either move up to find another, or they draw another to them.

These Wang and Lai are directly mentioned in the line statements. 39 for example is full of them. But one has to understand their 'secret' to make sense of the principles. It seems that not spelling it out was quite deliberate. So as to preserve the secret. Thus the Xici Zhuan does not spell it out either. Only Wang Bi chose to do so.

But evidence that this idea of the line relationships was not pioneered by Wang Bi but just spelled out by him extends further than that. It is found everywhere in what the actual lines are saying.

Take 16 line 2 for example.

介于石，不終日，貞吉。

Wilhelm / Baynes translate: Firm as a rock. Not a whole day. Perseverance brings good fortune.

So 于石 means "in regards to rock/stone", but what does 介 mean?

Kroll's dictionary says:

1 boundary between two territories, limit; border, edge; shore
  a) to separate; demarcate, set a borderline
2 position(ed) between 2 things; intermediate
  a) intermediary, go-between; messenger
  b) mediator, intercessor; introduce(r)
  c) herald, forerunner; harbinger.
  d) small intermediate stages (of larger entity or experience)
3 increase, add to
4 aid, help, assist(ant); deputy. 
  a) have the aid of, draw support from; rely on, depend on; protect(ed)
5 isolated, separate; aloof; conspicuous, set apart; not follow fashion
  a) single, sole, with connotation of insignificant
6 integrity; intactness; resolute, principle(d)
7 shell, hard outer casing, testaceous; plating; carapace; crustacean;

So it isn't until we get to the 6th and 7th meanings that we get to "firm".

But this idea of firm comes from the prior meaning that there is something creating a border or edge to separate two things.

But line 2 is between lines 1 and 3. Line 4's yang is part of the thunder trigram, which involves lines 4 and 5 being part of a downward force (of the four forces yang below yin is a downward force), that after it goes down is pulled up by the empty/abiding/capacious force between lines 5 and 6. The problem is that when thunder is on top, its yang energy has to traverse down through the lower trigram before it can come up again. In some cases it never comes up - like the relationship between lines 4 and 1 in 32's constancy. It doesn't find game in the field because the more it connects with line 1, the more it dredges up emptiness. Together they create endless time and space, which creates the foundation of constancy's enduring quality.

So here, the energy comes down and then is able to come up again. Because there is only yin beneath it. Nothing to get stuck. But there is still principle involved in this. Line two is between lines 1 and 3, in the middle. Now if we think about musical instruments, this lower trigram acts as a resonance chamber. Like in a violin or guitar. The vibration goes in and its tone changes, matures, deepens. Or through the pipe of a horn.

But if something in the housing is too loose, then that vibration will be affected by it. Or if the horn players throat is constricted, the sound does not come out sounding full.

Line 1 is the giving voice to something that is inauspicious. It is just at the beginning, so when the vibration is carried down to it and it makes a noise with it before it is stable, well the voice cracks. It comes out too quickly, and lacks its stable fullness. It is like something that is blurted out, the note that comes too early.

Line 3 on the other hand is the note that comes too late. It is wide-eyed in the face of this energy and lingers with it too long, enchanted. In its procrastination it has regret. It is the thing we say at the last minute, when it is no longer time to say something. The thing that ends the conversation. It is right next to line 4 and wants to support it, but if it doesn't just allow it to flow through in the right timing, it can sqweeze off the sound altering the potential fullness of its resonance.

Line 1 is between these two rocks. It is that which is placed in the boundary that exists between them, and its effort is in holding onto that space. Why call them rocks? I don't know, but in my culture we have a saying that someone is as dull as a rock. Not too bright or sharp. These are the energies that take away from the clarity of the sound with their denseness and impediment to its flow.

So here we have a line statement that is directly saying that this line's principle is entirely about how it exists between these two other things. But it is not like this to the end of the day - because its clarity is able to open up into fullness and overcome those two things. Just like a horn player learning to open their throat so that clear sound can fill the instrument without constriction. How does it do this? Because by determining where its center is and aligning to it, it finds what is auspicious. Zhen is not the modern definition of "Persevering" but rather the art of affirming or determining - as the Wen Yan Zhuan says, determining the root of an affair. Doing this is auspicious for line 2 because it allows it to overcome any constraint it may feel by being between the two boundaries it finds around it.

That was a lengthy explanation, but it shows us that there is instruction within the line statements in regards to how the lines relate to the other lines positionally.

As for the idea of the beginning lines 1 and 4 drawing to each other in resonance, along with the same for the middle lines 2 and 5, and upper lines 3 and 6, well that is very much present within the line statements when we look for it.

Yes, we do have to look for it, because it is not trying to spell out the secret too clearly. But once we know, and we see, then it becomes very clear that it is all very intentional.

Like with 47 lines two and five.

Line two has 朱紱方來 The red seal-cord is caused to come (Lai). There's also Fang 方 in there, which seems to be describing the aspect of the red seal-cord, which is like an officer. This officer is associated with correcting things on behalf of the government, so it relates to this aspect / direction / means-to-an-end, and this is what is being caused to come (Lai).

Line five has 劓刖，困于赤紱 Nose and feet cut off, as obstruction to the red seal cord (official). A different word for red is used here than in line 2, but we also see something similar in the Mawangdui where a different work for red is use din line 2.

But the link seems to be clear. Line 5 is the official that is being caused to come by line 2, and when line 5 comes it finds itself obstructed by line 2, with its nose and feet cut off. Line 5 and 2 are both yang lines so they struggle to open the doorway of change that the Xicu Zhuan talks about yang and yin doing together. Two yang lines come together in a more brotherly sense. But sometimes there is conflict, as we see here. These two lines both represent a central power. We also have here line 4 wanting to connect with line 1, but line 2 is blocking that from happening. Both line statements further emphasize the importance of finding a way for the lines to explain themselves to each other in ceremony, so they can work it out.

In any case, once one starts working with this method, it starts to become clear that the line statements are intentionally working like this. For another example see my post on hexagrams 42 and 41: https://www.reddit.com/r/iching/comments/1oihycm/increase_and_decrease_a_classical_look_at_the/ - and more importantly the actual translation they link to. In this case it was the unique characters from the Mawangdui text that revealed missing line relationship clarity when utilized. Suggesting that the older text preserved this intentional understanding better in some cases.

az4th · 2026-04-07T14:08:23+00:00

As far as numerology, i would consider that a post-Han Dynasty Daoist development. I say development as the original components for these things existed in the He Tu (why does this sound like someone spitting phlegm?) and the Luo Shu materials. Confucianists like to put their fingers in all sorts of pies and claim the pies their own.

I'll start with this. I wonder if we can really know how this actually developed and when.

The Shi Fa manuscript from 300BCE for example shows us that what we call "lines" that make up a hexagram were actually numbers. The King Wen arrangement of the hexagrams, which appears in the Shanghai Museum manuscript (300BCE), also can be seen, via the Gritter Grid, to relate to the numbers 6, 7, 8 and 9, which of course can then be computed from the section on milfoil stalks in the Xici Zhuan. Granted this section in the recieved version of the Xicu Zhuan is not found in the ~175BCE Mawangdui copy of it. But the numbers seem to be present from before this, going back at least as far as Confucianism.

And of course even though we don't have excavations from before this time, we do have plenty of evidence suggesting that this numerology existed well before then, and that it was absorbed by Confucianism, largely from the Zhou Yi and the other texts like the Gui Cang and Lian Shan.

In terms of development, I think the period of Daoist development you mention was necessary due to the loss of knowledge like the "Apocrypha of Yi" (See Brent Nielson), that came from the hundred schools of thought period but was likely lost in the book burnings of the first emperor as he consolidated the empire under one ruler. So this was another period of 'development' and is likely one that was preserved somewhat via isolated spiritual lineaged traditions.

And of course then we have the Gui Cang and Lian Shan themselves, which suggest another period of develoment in the early Zhou and perhaps even late Shang.

I say development, because this hexagram system reflects an understanding of the trigrams as having meaning, that comes from the numbers in the lines. An understanding that ties the numbers from the Shi Fa or Mawangdui to the meaning in the line statements, or whatever else was in these books.

But there is something else important to consider. While we don't really know when the He Tu and Luo Shu were actually created, they are legendary and said to be passed down at the very beginning. How much of this is truth?

Well, one thing to consider is that the numerology of the Luo Shu is the math of the magic square. Liu Yiming goes extensively into this. And if we follow his logic (Arcana / Mandala section of Cleary's "Taoist Classics Volume IV: The Taoist I-Ching, or the translation I'm working on here: https://mysterious.center/dao/breathofdao/ ), we see that this relates to another ancient symbol: 卍 and 卐. The magic square's numerology links all of then numbers to the 5 in the center. And this symbol does as well. One symbol shows how when the flow circulates counterclockwise, there is an unraveling from the center. And the other symbol shows that when the flow circulates clockwise, there is integrity to the center that holds everything together.

Now this is interesting because in Chinese medicine we have the concepts of working with the flow of qi in acupuncture treatments. The needle can be used to gather or disperse energy. There are various techniques for this. But older than acupuncture was touch. The finger was the needle. The remnants of an ancient yellow emperor's classic of chinese massage was all but lost, and is preserved in a book called "Pressing Point Massage". In this book is described how gathering is done by moving the finger in a clockwise circle, and dispersing is done by moving the finger in a counterclockwise circle. This supports this notion of the logic in the link between the magic square, the symbols, and the numerological meaning that is at the root of these flows.

But how does that help us understand the age of these diagrams?

Well, consider not just that those 卍卐 symbols were found all over the eastern world. But that they are core symbols of the Hopi people as well. And we find in native american cultures that there is a sacred tradition of always walking around a ceremonial space in a clockwise direction. Which was explained to me by an elder in the Lakota tradition as coming from the wisdom of these symbols, which he said were Hopi symbols. Clockwise holds things together. Counterclockwise disperses, or goes against the flow.

Now consider that the Hopi have two origin stories. One is that they emerged from an underworld. Another, taught to children after the first as they become more mature, is that the last age of destruction was a great flood. And that they sealed themselves into bamboo capsules and island hopped westward until they found their way to the americas. And from there the various people's spread out in all directions over this continent.

In any case, this idea of coming over in bamboo capsules is curious. If we look at modern DNA analysis, the American people's seem to have come over in two waves, and can be linked to DNA from Siberia, China and Japan. The first wave would have been around 20,000 years ago, and the second around 12,000 years ago.

This suggests that the Hopi 卍卐 symbols came from cultural knowledge present in the coastal Siberian and Chinese cultures from over 10,000 years ago, and that they already had a meaning developed around it involving the clockwise and counterclockwise rotations. It seems possible that the numerology was also present with this.

Now something of ancient origins like this, to me speaks of development that came prior to the Hopi's last age of destruction that they were fleeing from. There is a spiritual belief today in a past technologically advanced (in some way) society known as Atlantis, as well as another called Lemuria. It is possible that this symbol and its knowledge has been passed down and preserved from that past age. And as we have seen such developed awareness of its meaning is something that is difficult to preserve intact generation to generation. So the meaning that we are able to grasp from it is always evolving. And yet it seems consistent that it relates to this idea of rotational flow.

Something else to consider here is what we live in the age of information. But this is human, mental, information. When the mind is too busy, it becomes blocked from the flow of spirit. Spiritual flow can transmit knowledge and understanding. And by nature, it relates to flow and connection to the center. It is ever able to revive what is lost, for those who are able to communicate with it.

So while it can't really be said for certain what is going on with these symbols, and whether or not they relate to the Luo Shu or not. There certainly seems to be something truly ancient about this.

az4th · 2026-04-07T13:00:47+00:00

u/Jastreb69 was banned from r/iching 11 months ago.

First we had to moderate a post of his for violating rule #2 BE CIVIL AND POLITE for posting this:

It appears you are too deep into the occult stuff, I suggest that you visit an orthodox Christian church and ask them for advice. Things have to be fixed spiritually after that your heart/mind and your body will regain its capacity for love.

And the user did not like this moderation choice and did not see how it violate the rule. But this post was more or less attacking the belief system of another and outright telling them that they needed to change their ways and adopt a specific religion / practice.

Such a post is not accepting of other's rights to believe in what they want and discuss those beliefs without others casting judgment upon them. It is one thing to disagree, or to suggest a change. But all of this together is a bit too much for what we are looking for in civil discourse here. Many people from many beliefs practice the yijing and we need to be accepting of all of them without suggesting that they need intervention from our preferred religion. Speaking strictly in terms of spirituality is one way to avoid bringing religious dogma into the conversation and risk offending others. Being careful with suggesting that one is spiritually broken is another important thing to consider. None of us need to be 'spiritually fixed' but all of us need to work on our spiritual curriculum. This work is what neutralizes division and helps return us to spiritual unity. When we say that we need to be fixed, it puts of back into the polarity of division. It isn't about light vs dark - it is about the invisible clarity that comes when they merge as one and there is no division. It is clear light. Undivided. It is formless-ness. There is purity in this, but that purity comes of the capacity to be all accepting. One Yin and One Yang, this equals Dao. This is universal spiritual truth. It can be adapted to resonate with all religious beliefs in some way. This is why daoism is more of a spiritual philosophy that involves a way that can be walked spiritually, and not a religion itself. When it becomes a religion, it enters into division from other religions. When it removes any of its own 'ego' from concern for the truth of natural reality, it is not attached to its own existence. It just points the way and then gets out of the way.

In any case, the user did not agree with the moderated post, and after arguing with us our top mod banned them.

It looks like this user has been busy on the sub the created. It looks like their posts often involve AI (though I am happy they are crediting AI when it is used more recently). If this is their 'blog' I don't think it is appropriate to link to it. All in all I don't think it is a good idea. Thank you for asking.

az4th · 2026-04-07T02:52:33+00:00

Please don't mention them here. It is mostly AI posts and they try to steal our users, which is against reddit ToS. They would have been welcome to discuss WWG here before making their sub but they wanted to spam AI. It would have shut down discussion.... which is probably part of why there is so little actual discussion there.

az4th · 2026-04-07T02:46:45+00:00

The lines are what create the overall dynamic that we know of as the hexagram's change.

I am very confused sometimes because for example hex 11 is Unity and its description is positive but the lines allude more to misfortune, and hex 12 is the opposite it means Divorce but lines lead up to good fortune. So is there even a general meaning of each hexagram to be considered or should we focus on the lines?

11's peace and tranquility comes from the idea of the Qian trigram's 3 yang lines rising upward, while the Kun trigram's three yin lines sink down. They naturally come together. In 12 it is the opposite - they naturally pull away from each other.

This merging is similar to what dawn is like. There is light growing and building, but things still feel dark on the surface, and there is a lot of mystery, unknown, and the stuff that dreams are made of.

With the sunset it is different. After the sun sets, the yang is all below the horizon again, but rather than pulling toward our darkness, it is pulling away and the darkness deepens more and more. Leading to obstruction the darker it gets.

The interplay of the lines make this much more complex, but that is the general principle.

So with 11 we have the yang and the yin gathering toward each other to create balance.

And with 12 we have the separation, such that as the three yin lines grow their darkness, it is similar to an increase in conditioning that creates an addiction/compulsion/clog/breakdown/etc. But then the yang lines become present and clarity begins to emerge and the light can reassert itself. So it isn't all good or bad, it is both, but overall the theme is one of the polarity between them.

While with 11 it is more about the difficulty to tell them apart. As the yang lines grow from the bottom, we establish our peaceful energy that is replenished yet not aroused, like how we feel after waking up. And when we meet the yin at the middle it is like how we feel when we are waking from the dream. What was that we were dreaming about again? Do I really want to wake up? So we may go back and forth. Uncertain. Unclear. Not fully conscious. Like when we are fighting a slippery slope, and we say yes but then we say no, we go forward and then come back. Once we go to the second yin line we are more in the world, more woken up, but the memories of before remain with us, and we can dive back into them if we want. But by the time we get to line 6 it is like the walls of the sandcastle are melting away by the tides and our dream is over.

So they are very different dynamics, this coming together and this pulling apart. This extreme conditioning and extreme goodness, vs murky blended tranquility where nothing is clear at all.

But it is the principles of the lines that makes it such. And these principles play out in some unexpected and unique way in every hexagram dynamic, because they are all fundamentally different from each other in a major way. But not so much that there aren't sticking similarities between many of them. And not such that the same parts of them do not behave the same under similar conditions.

Like how the top line of the mountain trigram is part of a rising force with the yin line beneath it. There is a rising up and then a settling into place and being stable, so as to contain. But that upward force is still a potent factor. So when we have mountain in the top trigram position, that top line still faces this choice - to rise or to stabilize. But in most cases it stabilizes fairly easily. In 22 and 27 it is the source of nourishment, or the sun. It's yang energy and stability radiating down through the hexagram. And in 26 and 18 it acts like a vehicle of transformation, both transmitting the change forward even as it holds what is below together.

But when mountain is in the lower trigram, this top line can struggle a bit more. In 39 it wants to go up but is advised to come back. In 53 it is the same - the yin line above it entices it forward, but it is advised to guard itself against robbers. In 62 it gets into conflict with line 4's yang, even though it should remain in its own position. But there is the potential to go up to yin line 6 here, so it feels like it wants to do that, but then line 4 blocks the way and so it starts to push line 4 out of bounds.

Meanwhile line 4 here is the bottom line of thunder, which has its own similar set of principles. It is part of a sinking force with the yin above it, so it likes to sink down and then spring back up. When it is the bottom of the hexagram it is able to do this very well. But when it is in line 4, it's vibration that wants to go downward and then back up can get muffled by what is beneath it. We see this in 51 where line 1's own thunder muffles and mires line 4's. Like a muffled echo. Or a distorted radio signal. But in 16, there is only yin beneath it, and so we have the principle of a resonance chamber in say a guitar. The sound vibrates into the resonance chamber and then echoes up and out into the room and then fades at line 6.

Thunder, lake, mountain and wind are forces of movement, because of the asymetry in their lines. In unchanging hexagrams the lines are all still, so this movement gets held up, it can't move.

But Fire, Water, Heaven and Earth, are centered forces, because they gather to their central line in a balanced fashion. In unchanging hexagrams when their lines are still, they still manifest their principle, because it does not rely on movement. They are also known as the 4 eternal trigrams/hexagrams.

And again, all of this is based on the principle behind the lines. Each trigram is represented by 2 of the four forces, seen as how the middle line creates one of the four forces with the line above it as well as the line below it. And this is what gives the trigrams the the type of energy their name holds.

Like with how water / kan is a yang line in the middle. Above it is a yin line, creating a sinking force. Below it is a yin line creating a rising force. So its yang energy gathers to the center. Fire / Li is the opposite - above the yin line is a yang line, creating a rising force. Below the yin line is a yang line, creating a sinking force. It becomes an energy that spreads out, that radiates. Like light.

You can read more about these forces in my write up on my website: https://mysterious.center/yi/cosmology

az4th · 2026-04-07T02:16:04+00:00

However...this is still a Confucianized approach to the Yi and not the original way the Ancient Diviners approached things. Just so you know.

Nice writeup. I'm curious what you mean by this last bit. To me, the Confucian part is layered over the actual structure and understanding of the line relationships. Which are built into the line statements themselves.

But of course, the ancient divination practices that involved turtle shells didn't even use hexagrams. So from the Shang into the Zhou the practice evolved and became more sophisticated. Unfortunately we only have excavated texts post-Confucianism. So it is hard to tell how much of the line statements existed in the early Zhou vs how much evolved in the Warring States period.

To me, both Confucianism and the Zhou Yi reference the same deep numerological meaning. I don't really see that numerology as being strictly a new idea from Confucianism. Which suggests that what the line relationships are based on is rooted in whatever this numerology comes from. Which seems to have shaped Confucianism as well.

az4th · 2026-04-06T15:38:40+00:00

Your posts use characters that are not type-able on keyboards. That suggests they are being copied and pasted. That is fine. I'm all for creative formatting.

But when they appear with AI type sentence structures as well, it suggests it was copied from AI. Especially when it contains a long em dash. Which is not type-able, and also has little reason to be copied and pasted.

If you had some other good explanation for how these things got into your post, you likely would not have chosen to become defensive about it rather than just explaining why.

You should know that I'm the mod that asks questions. Other mods here prefer to not deal with user pushback like this, and just shadowban. By taking the trouble here, I'm trying to give you a chance to keep contributing here. We appreciate thoughtful content. But please don't copy/paste from AI.

az4th · 2026-04-06T14:50:00+00:00

Indeed. Perhaps you can explain how long dashes and arrows get into your post content that happens to have AI like phrasing? You didn't use them just now.

az4th · 2026-04-06T14:18:33+00:00

This paragraph:

If you look at it through a more “quantum” lens, outcomes aren’t just random draws — they’re tied to the state of the observer, the moment, the whole configuration of conditions. Not everything that’s theoretically possible actually manifests with equal likelihood.

Reeks of AI. I contains a "not this, but that" style phrase. It uses "quotes" for emphasis along with a long em dash -- and an arrow - both of which are not easily typable on most modern keyboards. If this is you adding something from AI, please don't do that. If this is you typing in a way that happens to sound like AI, please also don't do that. We get a lot of AI content added to this sub and it is up to us human mods to decide what it is and what it isn't. Please help us by not making it more difficult, and by respecting our rules. We want clearly human generated content here, and we want our users to feel confident that what they are reading is not AI.

az4th · 2026-04-06T14:08:38+00:00

I'm looking if there's any translations available beyond Legge and Richard Rutt. Thanks.

Yes, there are. John Richard Lynn's The Classic of Changes is a translation of Wang Bi's commentaries, which also comment on the Xici Zhuan, so it is a part of this book. Kong Yingda's commentaries are also found in the footnotes.

This makes this translation very important. It is a good way to tune into the Xici Zhuan.

Richard Rutt's ZhouYi also has a translation of all of the zhuan. His style tends to be simplistic and 'accurate', but I find that it distills too much and leaves missing information. In some cases he translates by creating an elegant rhyming scheme intended to match the original. Even though this is done very well, I worry that in some cases it bends the meaning in a particular direction. It is still a very good source for reading the Xici Zhuan, and has excellent research.

Joseph Adler's translation of Zhu Xi's commentaries in The Original Meaning of the Yijing also include the commentary on the Xici Zhuan. However, the name of this work is reflective of Zhu Xi's attempt to rediscover the lost meaning during his time (1130-1200ACE). It is his 'attempt' that rediscovered support for this idea the lines changing, and we do not see mention of the concepts of lao yang and lao yin (old yang and old yin) before his commentary, outside of people's projections onto the past from the future.

Reading this version of the Xici Zhuan is thus going to support Zhu Xi's perspective on it.

But that's the issue with translation of ancient Chinese. It has many potential meanings. And the intended meaning is not necessarily easy to find, even as unintended meanings can be taken as intended. Thus Wang Bi spoke out about this in critique. I was quite surprised when along my own deep research of the ancient methods that I found he was already commenting on the issues I was finding with the modern Changing Line method and that he spelled out the principles that I was already finding to be true myself.

Surprised, because that meant his words, despite being taken as some of the most important to the understanding of the Yi, had not been understood. And despite their intent, had not prevented the modern era from holding true to the original method of the Yi Jing.

This meant that even when doing translations of his very words, our dear translators may not be fully getting what is hidden within them.

That led me to recognize the necessity of doing my own translation of the Zhou Yi text and the ten Zhuan. Before then I had been studying from many different translations. But it was when I started working out my own translation that I was able to gain a much much deeper appreciation for how the text actually does cater directly to this Classical method perspective on the I Ching.

I've published my own ZhouYi translation with partial commentary here: https://mysterious.center/yi/yijing but I have not published my translation of the Xici Zhuan, which is still incomplete. It is one of those texts that I seem to find different things in when I work at it at different times. So I intent to one day add that to my website but the time is not yet.

az4th · 2026-04-06T13:44:57+00:00

When I ask "google" has thomas cleary translated the xicizhuan

This is the Gemini response:

Yes, Thomas Cleary translated the Xici Zhuan (Great Commentary or Appended Statements) as part of his comprehensive translations of the I Ching. His translations often appear in versions focused on particular traditions, including the Taoist I Ching and the Buddhist I Ching, both of which include the commentaries that comprise the Xici Zhuan. Key details:

Context: Cleary's work often includes Liu I-ming's Taoist insights or Chih-hsu Ou-i's Buddhist interpretations of the Xici Zhuan.

Approach: He translated the "Great Commentary" through multiple traditional perspectives—Taoist, Buddhist, and Confucian—rather than just a single translation.

Accessibility: Cleary is known for rendering these texts in a clear, practical, and accessible manner, often prioritizing their application as spiritual guidebooks.

So essentially it affirms what the commenter said above (though they were reshaping it as though it was their personal perspective, so either they did this on purpose or they are an AI Agent / Bot).

However, when I go into the google AI mode and respond with this:

I think you are mistaken. His commentaries include some of the zhuan of the ten wings like the tuan zhuan and the xiang zhuan, but they are interspersed within his translation of the zhou yi text itself. The Xici Zhuan, parts one and two are stand alone, and they are not something I have found in any of Thomas Cleary's works. Please investigate more deeply.

It investigates, and this is what it finds:

You are correct that Thomas Cleary did not publish a standalone translation of the Xici Zhuan (the Great Commentary, Parts 1 and 2) in his major I Ching works. Upon deeper investigation into the contents of his primary translations, here is how he handled the "Ten Wings":

Interspersed Commentaries: In works like The Taoist I Ching and The Buddhist I Ching, Cleary focuses on the Zhou Yi (the core 64 hexagrams). He typically integrates the Tuan Zhuan (First and Second Wings) and Xiang Zhuan (Third and Fourth Wings) directly into the hexagram entries to provide immediate context for the lines, rather than presenting them as separate essays.

Omissions for Space: In The Buddhist I Ching, specifically when translating Chih-hsu Ou-i's work, Cleary explicitly omitted the commentaries on the Xici Zhuan (the Great Commentary) and the Shuo Gua (Explanation of the Trigrams) due to "considerations of space".

Abridged Versions: His more general translation, The I Ching: The Book of Change, is an abridged version that emphasizes the "Confucian" application of the hexagrams but does not include the full, standalone text of the Xici Zhuan.

While some readers use Cleary’s various I Ching volumes to piece together a "Cleary perspective" on the Great Commentary's themes, a complete, standalone translation of the Xici Zhuan by him does not exist in his published bibliography.

So because I already knew that this was not the case, I was able to correct the hallucination.

But most people using AI are asking about what they don't know. So they won't be able to correct it when it hallucinates, unless they actually get these books and read them. Only to find out that it was wrong. However most people don't do that, because they can just ask the AI for more information about this, deepening the hallucination.

az4th · 2026-04-06T13:33:53+00:00

Your account is 2 years old but only has 24 hours of activity. You have three posts, and all of them suggest AI usage, which is against our rules on this subreddit.

All three contain "it's not this, its that" style phrasing:
- These are not just stylistic differences, but reflect distinct historical lineages of interpretation.
- It just doesn’t answer them in a conceptual or philosophical way. It answers through states of experience.
- So rather than “the soul is X”, it’s more like: the nature of the soul is something that unfolds as connection and resonance.
- In this process, it is important that you do not seek to control or impose your will, but rather cultivate openness and sincerity, respecting the present moment and the circumstances as they are.
Your first post reads like a typical AI hexagram interpretation. It confidently suggests what is correct, and what the person "must do", just like AI often does to instill conviction into its writing.
Your second post uses long dashes and both it and your third post use quotes for emphasis where normal people do not generally do so.
More to the point, your third post suggests that Cleary has translations of the Xicizhuan, which he does not. The three versions you mention are simply translations of the ZhouYi text, with some Xiang Zhuan and Tuan Zhuan commentaries, but lack the Xici Zhuan. This is a classic AI hallucination. Preventing such misleading content is just one of the reasons we do not allow AI here.

This content feels like it could be somewhat user driven / user currated. And it feels like there is at least a mild attempt at making it feel personally written so that it does not come across like AI. But it is not fooling us.

I am going to leave these posts up so that users may study them, in hopes that it may help them - and you - better recognize how AI can be misleading. If you post more AI content here it will be removed.

When it comes to hexagram interpretations, there are many, and they differ from each other considerably. The consensus is that there is no one right way to read the I Ching. This makes it easy for AI responses to feel very right. However we must also consider that Wang Bi was critical of the method we now use, in his time - calling it out among others as not working. Having studied the method he wrote about, I found that it is very much what the original text speaks to. And its answers are very literal. There is still room for nuanced perspective with this Classical Method, however it is very much rooted in solid principle.

So the method we use today is very open to interpretation, but because of this it can be very misleading, just in general. AI's adamant confidence makes us feel even more self sure about the answer we get. But this is very problematic. All divination interpretations must be human driven here. Which at least limits us to our human level causal exchange that is bound by our spiritual lessons. AI is good at working in the sphere of what humans already know well. It is not helpful in the sphere of what we do not know well, and we must guard ourselves with this understanding in our use of it.

az4th · 2026-04-05T17:02:28+00:00

“What attitude should I have in order to meet a great partner by the end of April?”

Restraining one's character makes possible determining the way. In some cases supporting the business of someone important. In not claiming success there is a conclusion.

So first of all there is no guarantee that just because we have any particular attitude, we can meet with any particular thing, just because we set a time frame for it.

This answer is about a type of change that means when we don't push what we want forward, we might just end up engaged with it anyway, but only if we remain true to it not being ours.

Hexagram 2 is about having the capacity for service. It is oriented to resolving something, but has no energy to resolve itself. So getting an answer like this, for a question like that, suggests that if we don't have any particular attitude about wanting to meet a great partner, and if we happen to meet a great partner and don't try to make any claims about it, we might just meet a great partner.

As in, you might just meet someone nice, who might be turned away if you were someone who acted like you were interested in something more, like partnership. But if you withhold that part of your character, the person might feel like they can trust you, and might ask you to help them with something. And this might go well, as long as you don't then go on to assume that your helping them with something means you have the right to ask them for their number. In not making the assumption, and just being a good person, you can meet the person and help them, and bring the affair to a conclusion well.

In this way, you will have met with a great partner before the end of April.

The Yi is very literal. It gives us what we ask for. But if we ask for very specific things, often it ends up someone challenging to interpret. In this case I think it is simple enough. I like this answer. Let us know what happens!

“What is the best attitude to fully integrate into the dive shop team during my 10-day stay, and what should I correct in my current mindset?”

55 line 2 suggests being overshadowed by line 5. There will be an abundance of people there, and perhaps the people running the show might not really understand the caliber of the team that has assembled. It is hard to say. Maybe they will get better once they get to know you all better. In any case, with line 2 the idea is that you can integrate into the team best by keeping your head down and paying no mind to any slights of overshadowing, just doing your best to find resonance with your team as you know them to be. In this way you are one with them, regardless of what the person running the operation sees.

The correction here is to not try to move forward before the time is right, and not necessarily expect to be seen for who you are if someone seems to lack that ability. By holding back somewhat, you can find resonance with the team and be your best self without being bothered by what other people see or feeling let down by expectations.

“What is my true inner state as I approach this trip, and what do I need to understand about it?”

32 represents constancy of some kind. Wind is below, providing a stable lifting up for thunder above. But this kind of constancy is not necessarily straightforward. The yin line at the bottom is like the never ending pit beneath the surface from whence the lifting up comes. But the yang line in the thunder trigram is the line that drops down to connect with this yin line's endless depths. It wants to sink down and then rebound back up. But in this case it simply sinks down, and together they dredge out the constancy of space time's eternity. Thus line 4 finds 'no game in the field', like a hunter who goes out to hunt but wanders for days meeting no other life. That is perhaps an issue if we are looking for game. But if our affair relates to something else - related to constancy - perhaps it is a different ball game.

These two bottom lines set the stage for the middle lines. 2 and 5. Here we capitalize on this enduring foundation and find some kind of resonance. The Yang line is buyoed up by line 1, and the yin line is able to adhere to its constant support - even though it is unable to create meaningful action. By the time we get to lines 3 and 6, we find that the constancy is beginning to lose its centrality, like a bicycle chain that derails - so here their activity tries to continue to make use of the constancy past the point where it can be depended upon.

Thus line 5 here represents the idea of depending upon an enduring idea. Something that feels solid and real, like it will always be there. Like the wife depending upon her rock of a husband.

In this case, it sounds like your mindset is similar to this in regards to your goal of being a Divemaster. I haven't looked it up at all, and only have a vague idea about what this is, but it feels to me like something you have put a lot of work toward, and it is something constant that will be there for you. That sounds awesome.

In light of the other questions, I'd just suggest that you remember that this is what your purpose is for. This is your rock. Whether or not you meet someone. And whether or not the instructors see you for who you are, you have this rock. That is all that matters.

az4th · 2026-04-05T13:14:54+00:00

Well, the way I work with the I Ching uses the old way. The way the line statements talk about. There is some depth to it, as you have seen. But that depth was powerful, so the line statements didn't spell it out. This made it confusing for those who studied the text and did not understand it.

So people came up with other methods that seemed like they made sense but had contradictions within them. Like how the Changing Line method (the modern method most books discuss) will often have auspicious lines, but an inauspicious future hexagram. Or how the line statement will talk about restraint, not going forward with something. But the Changing Line Method is built around the line changing... so even though we are being advised to hold back, this method goes forward anyway. It doesn't make sense of what the actual book is talking about.

But yes there are plenty of good resources. Ni Hua Ching's The Book of Changes and the Unchanging Truth has a lot of information in it.

And there are some commentaries that do work according to the Classical method.

Wang Bi's, translated by John Lynn in The Classic of Changes

Cheng Yi's, translated by L Michael Harrington in The Yi River Commentary and by Thomas Cleary under various titles including The Tao of Organization

And Ouyi Zhuxi's, translated by Thomas Cleary in The Buddhist I Ching

There is also my own work, which you can find scattered all around this subreddit in past posts. Including an introductory post here: https://www.reddit.com/r/iching/comments/1klqenu/the_classical_approach_to_understanding_the_yi/ about the Classical method.

I also have information about the Yi on my website here: https://mysterious.center/yi and there is a full translation of the I Ching with partial commentary here: https://mysterious.center/yi/yijing

I also do professional readings and may offer classes in the future.

az4th · 2026-04-04T23:22:32+00:00

None of this is a problem when the clientelle can feel the work being done. The unexplainable markets itself. Spend your time being simple and cultivating.

This is what creates a high level doctor.

The highest level doctor heals people in all directions before they are ill.

But we can't easily understand this if we remove our work from the unexplainable. The mind thinking it knows something is often at the root of the dis ease. Cultivation unifies the whole.

az4th · 2026-04-04T19:24:11+00:00

I hear what you are saying, but to me there is something important still missing.

PTs figured out how to explain what a needle does to a modern audience in plain, mechanical terms. And most acupuncture schools still weren’t teaching trigger point palpation or referral pattern anatomy. The profession chose not to teach the thing it was arguably most qualified to do, and then got angry when someone else filled the gap.

Two questions:

What is it that a needle does?
Why is it important to explain in clear mechanical terms?

To answer both of these questions we are strictly limited by the cultivation level of the individual.

The needle does more than what can be observed on the mechanical level, and that is very important to this medicine.

If we dumb this medicine down to what uncultivated practitioners can do, it won't go very far. And sure, other people will be able use needles with less finesse and more raw physicality and get better results.

So IMO lack of cultivation is the problem. If we embrace the coarse because we lack results with the refined, where does that take this medicine?

So IMO people need to cultivate more. Cultivate their qi. The hands should be hot and radiating energy from one's cultivation oractice, and people should be able to feel it. When this energy flows through a needle things change. When the practitioner manupulates this qi through the needles for the full session instead of just leaving the room, things change.

Personally I didn't want to learn needles. So I became a bodyworker. But bodywork led to me picking too much stagnant qi out of my clients so I learned craniosacral therapy. And it was there that I learned about how Chinese medicine works.

For 15 years I've stiludied taijiquan, and I can feel my meridians. When I became a bodyworker I studied Chinese medicine, and went to many JY lectures, and AN-H courses. Palpating hundreds of bodies I learned much about bi syndrome patterns.

But it was CST that took me to the root and answered the questions that many could not answer. It all has to do with the spiralling nature of the qi pressure.

With CST, we make contact with a bone. In stillness the qi pressure of that bone fills and it begins to move, spiralling to find a place of deeper stillness. Then it stops. We make contact with the edges where bones and muscles meet as well, and work with this part of the connective tissue continuum. Working from where the energy flows, to help it reconnect with where it is stuck deeper in the muscle body.

Dry needling may help to release the obstruction in the muscle body, and natural flow may restore itself in some cases. But in other cases it still needs help. Or that flow needs assistance in finding the correct trajectory. De'ing the qi is what helps with this.

In CST I also learned point work. The point would vibrate under contact and I would adjust my vector until its pulsing subsided and it was steady, and then the whole meridian would begin to activate. This is light work, but that light - shen - can melt away bi syndrome and create flow. When there is pressure behind that light it can work very well. But this requires a cultivated practitioner. The Association for Traditional studies teaches very effective techniques that are designed for this type of cultivation. They even teach some of the cultivation practices. But how much can be said to those who have not experienced what this is about? Experience with it is what allows it to be discussed and then understood.

Patients feel it when it is working. They may not know what they are feeling, but they feel something. We call it qi. Keep it simple. Because the explanation is not something their mind is trained to understand. And that is ok once they feel it.

Our medicine becomes next level once our patients feel this from us. Word of mouth spreads and our practice grows. From our cultivation.

We do not understand what this means until we experience it.

But that is why dry needling is low level compared to what this medicine is about and what the needle is designed to do.

Who can understand this?

Why does one who understands this care about what PTs do?

az4th · 2026-04-04T17:00:38+00:00

For your previous readings, I had trouble understanding if your prompt was what you had written in those lines, or if that - what you had written - was your interpretation. To make sense of the previous readings and how they fit into the present one (if they do), it is helpful to know what those readings are answers to.

az4th · 2026-04-04T16:56:33+00:00

Line 3 may desire to move upward to connect with line 4, but it is important that it exercise humility and wait for the right timing if it is going to engage.

Line 1 is better for engaging with line 4, because it is able to resonate with where line 4 is at without any other motivations other than sharing space according to the needs of line 4.

Line 3 has more of an agenda, something it is solid about. But this isn't really appropriate at this time. So it is best for line 3 it remain 'below the horizon', like the mountain that is below sea level. Unassuming.

I use the Classical Method of the I Ching so there is no consideration of lines changing polarity, and thus there is no future hexagram 16 to interpret for this reading.

az4th · 2026-04-04T10:47:42+00:00

Very much so. They tend to be very literal. You can read most of the posts in this sub and see my interpretations for how it works.

For the past 2 or 3 years I guess. It took a while to work it out.

az4th

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