Accolade ACCD under CEO Rajeev Singh

Accolade ACCD under CEO Rajeev Singh

 

 

HEXAGRAM 05 – Hsu – Waiting (Nourishment)

Above    K’AN        THE ABYSMAL, WATER

Below    CH’IEN    THE CREATIVE, HEAVEN

All beings have need of nourishment from above.

But the gift of food comes in its own time, and

for this one must wait.

This hexagram shows the clouds in the heavens, giving rain

• to refresh all that grows and
  
• to provide mankind with food and drink.
  

The rain will come in its own time.

• We cannot make it come;
  
• we have to wait for it.
  

The idea of waiting is further suggested by the attributes of the two trigrams –

• strength within,
  
• danger in front. 2
  

• Strength in the face of danger does not plunge ahead but bides its time, whereas
  
• weakness in the face of danger
  
  • grows agitated and
    
  • has not the patience to wait.
    

 

THE JUDGMENT

WAITING. If you are sincere,

You have light and success.

Perseverance brings good fortune.

It furthers one to cross the great water.

Waiting is not mere empty hoping.

It has the inner certainty of reaching the goal.

Such certainty alone gives that light which leads to success.

This leads to the perseverance that

• brings good fortune and
  
• bestows power to cross the great water.
  

One is faced with a danger that has to be overcome.

Weakness and impatience can do nothing.

Only a strong man can stand up to his fate,

for his inner security enables him to endure to the end.

This strength shows itself in uncompromising truthfulness (with himself).

It is only when we have the courage to face things exactly as they are,

without any sort of self-deception or illusion,

that a light will develop out of events,

by which the path to success may be recognized.

This recognition must be followed by resolute and persevering action.

For only the man who goes to meet his fate resolutely is equipped to deal with it adequately.

Then he will be able to cross the great water –

that is to say,

he will be capable

• of making the necessary decision and
  
• of surmounting the danger.
  

 

THE IMAGE

Clouds rise up to heaven: The image of WAITING.

Thus the superior man

• eats and
  
• drinks,
  
• Is joyous and
  
• of good cheer.
  

When clouds rise in the sky, it is a sign that it will rain.

There is nothing to do but to wait until the rain falls.

It is the same in life when destiny is at work.

• We should not worry and seek to shape the future by interfering in things before the time is ripe.
  
• We should quietly fortify the body with food and drink and the mind with gladness and good cheer.
  

Fate comes when it will, and thus we are ready.

 

THE LINES

 

Nine at the beginning means:

Waiting in the meadow.

It furthers one to abide in what endures.

No blame.

The danger is not yet close.

One is still waiting on the open plain.

Conditions are still simple, yet there is a feeling of something impending.

One must continue to lead a regular life as long as possible.

Only in this way does one

• guard against a premature waste of strength,
  
• keep free of blame and error that would become a source of weakness later on.
  

 

Nine in the second place means:

Waiting on the sand.

There is some gossip.

The end brings good fortune.

The danger gradually comes closer.

Sand is near the bank of the river, and the water means danger.

Disagreements crop up.

General unrest can easily develop in such times, and we lay the blame on one another.

He who stays calm will succeed in making things go well in the end.

Slander will be silenced if we do not gratify it with injured retorts.

 

Six in the fourth place means:

Waiting in blood.

Get out of the pit.

The situation is extremely dangerous.

It is of utmost gravity now – a matter of life and death.

Bloodshed seems imminent.

There is no going forward or backward; we are cut off as if in a pit.

Now we must simply stand fast and let fate take its course.

This composure, which keeps us from aggravating the trouble by anything we might do,

is the only way of getting out of the dangerous pit.

 

0 Nine in the fifth place means:

Waiting at meat and drink.

Perseverance brings good fortune.

Even in the midst of danger there come intervals of peace when things go relatively well.

If

• we possess enough inner strength,
  
• we shall take advantage of these intervals to fortify ourselves for renewed struggle.
  

We must know how to enjoy the moment without being deflected from the goal,

for perseverance is needed to remain victorious.

This is true in public life as well;

it is not possible to achieve everything all at once.

The height of wisdom is

• to allow people enough recreation
  
• to quicken pleasure in their work until the task is completed.
  

Herein lies the secret of the whole hexagram.

It differs from Chien, OBSTRUCTION (39), in the fact that in this instance, while waiting,

we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness.

 

 

MOVING HEXAGRAM

 

 

HEXAGRAM 62 – Hsiao Kuo – Preponderance of the Small

Above    CHEN     THE AROUSING, THUNDER

Below    KEN    KEEPING STILL, MOUNTAIN

While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28),

the strong lines

• preponderate and
  
• are within inclosed between weak lines at the
  
  • top and
    
  • bottom,
    

the present hexagram

• has weak lines preponderating,
  

though here again

• they are on the outside,
  
• the strong lines being within.
  

This indeed is the basis of

the exceptional situation indicated by the hexagram.

When

strong lines are outside,

we have the hexagram

• I, PROVIDING NOURISHMENT (27), or
  
• Chung Fu, INNER TRUTH (61);
  

neither represents an exceptional state.

When

• strong elements within preponderate,
  
• they necessarily enforce their will.
  

This creates struggle and exceptional conditions in general.

But

in the present hexagram

it is the weak element that perforce must mediate with the outside world.

If

• a man occupies a position of authority for which
  
• he is by nature really inadequate,
  

extraordinary prudence is necessary.

 

THE JUDGMENT

PREPONDERANCE OF THE SMALL.

Success.

Perseverance furthers.

• Small things may be done;
  
• great things should not be done.
  

The flying bird brings the message:

• It is not well to strive upward,
  
• It is well to remain below.
  

Great good fortune.

• Exceptional modesty and
  
• conscientiousness
  

are sure to be rewarded with success;

however,

if a man is not to throw himself away,

it is important that they should

• not become empty form and subservience
  
• but be combined always with a correct dignity in personal behavior.
  

We must understand the demands of the time

in order to find the necessary offset for its

• deficiencies and
  
• damages.
  

In any event

• we must not count on great success,
  
• since the requisite strength is lacking.
  

In this lies the importance of the message that

one should

• not strive after lofty things
  

but

• hold to lowly things.
  

The structure of the hexagram gives rise to the idea that

this message is brought by a bird.

In Ta Kuo, PREPONDERANCE OF THE GREAT (28),

• the four strong, heavy lines within,
  
• supported only by two weak lines without,
  

give the image of a sagging ridgepole.

Here

• the supporting weak lines are both
  
  • outside and
    
  • preponderant;
    

this gives the image of a soaring bird.

But

• a bird should not try to surpass itself and fly into the sun;
  
• it should descend to the earth, where its nest is.
  

In this way

• it gives the message conveyed by the hexagram.
  

 

THE IMAGE

Thunder on the mountain: The image of PREPONDERANCE OF THE SMALL.

Thus

• in his conduct the superior man gives preponderance to reverence.
  
• In bereavement be gives preponderance to grief.
  
• In his expenditures he gives preponderance to thrift.
  

• Thunder on the mountain is different from
  
• thunder on the plain.
  

In the mountains,

• thunder seems much nearer;
  

outside the mountains,

• it is less audible than the thunder of an ordinary storm.
  

Thus

the superior man derives an imperative from this image:

he must always fix his eyes

• more closely and
  
• more directly
  

on duty

than does the ordinary man,

even though this might make his behavior seem petty to the outside world.

He is exceptionally conscientious in his actions.

In bereavement

• emotion means more to him than ceremoniousness.
  

In all his personal expenditures

• he is extremely simple and unpretentious.
  

In comparison with the man of the masses,

• all this makes him stand out as exceptional.
  

But

the essential significance of his attitude lies in the fact that

in external matters

• he is on the side of the lowly.
  

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