Cross my heart and hope to live

Welcome

Submitted by Atlas on Sat | 09/13/2008 | 08:47

Dear all,
I created this site for Namibian Maeflower. One of the most cherished souls in my life. Her spiritual presence and example have helped to create the powerful and proud being that I am.

"It's like she's an angel", says my daughter of 7 when I told her of Maeflowers' healing powers. I was in some spiritual trouble once and I told her about it. She was kind enough to tell me that she would work on me the next day. I could sense the moment she started; for hours my body tingled like a body part waking from sleep and I sensed the moment she had finished. I was on the west coast of America at the time, and she was in Namibia Africa half a planet away; and she healed me in just a few hours.

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My father taught me how to fly.

Submitted by Namibian Maeflower on Wed | 09/03/2008 | 06:25

My father was a private pilot and we always went flying together on Sunday mornings. That was our Church, where we felt the closeness of The Source. He did aerobatics as I prayed that we would make it down in one piece! My father taught me how to fly…………….in more ways than one.

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I have had a very rich life.

Submitted by Namibian Maeflower on Wed | 09/03/2008 | 06:20

I am a white, middle class, 55 year old married woman with two grown children, a 14 year old son, 3 grandchildren and twin boys on the way. I grew up in Kansas, was a dancer at the Starlight Theater, cheerleader for the Kansas City Chiefs and managed a modeling agency in Oklahoma.

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All of our locksmith technicians care about giving maintenance at short notice

Submitted by LocksmithServices11 on Fri | 01/27/2012 | 06:20

Humorous in your basic measles person of polish lineage i left a comment that a occurrence Framingham Locksmith

Primary hexagram: #1, Chien

1. Ch'ien / The Creative

above CH'IEN THE CREATIVE, HEAVEN below CH'IEN THE CREATIVE, HEAVEN

The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration. The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature.

THE JUDGMENT

THE CREATIVE works sublime success,
Furthering through perseverance.

According to the original meaning, the attributes [sublimity, potentiality of success, power to further, perseverance] are paired. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.

The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head," "origin," "great." This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven." For this attribute inheres in the other three as well.

The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms."

Applied to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity and cause and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons." The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential.

The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance."

In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace."

Another line of speculation goes still further in separating the words "sublime," "success," "furthering," "perseverance," and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the morals, which regulate and organize expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wên Yen , later formed the bridge connecting the philosophy of the "five stages (elements) of change," as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism.

THE IMAGE

The movement of heaven is full of power.
Thus the superior man makes himself strong and untiring.

Since there is only one heaven, the doubling of the trigram Ch'ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative. With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of his activity.

THE LINES

Nine at the beginning means:
Hidden dragon.
Do not act.

In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy withdraws into the earth; in the early summer it becomes active again, appearing in the sky as thunder and lightning. As a result the creative forces on earth begin to stir again. Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man who is still unrecognized. Nonetheless he remains true to himself. He does not allow himself to be influenced by outward success or failure, but confident in his strength, he bides his time. Hence it is wise for the man who consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfill itself. One need not fear least strong will should not prevail; the main thing is not to expend one's powers prematurely in an attempt to obtain by force something for which the time is not yet ripe.

Nine in the second place means:
Dragon appearing in the field.
It furthers one to see the great man.

Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great man makes his appearance in his chosen field of activity. As yet he has no commanding position but is still with his peers. However, what distinguishes him form the others is his seriousness of purpose, his unqualified reliability, and the influence he exerts on his environment with out conscious effort. Such a man is destined to gain great influence and to set the world in order. Therefore it is favorable to see him.

Nine in the third place means:
All day long the superior man is creatively active.
At nightfall his mind is still beset with cares.
Danger.
No blame.

A sphere of influence opens up for the great man. His fame begins to spread. The masses flock to him. His inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon him. But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired by temptations. He who remains in touch with the time that is dawning, and with its demands is prudent enough to avoid all pitfalls, and remains blameless.

Nine in the fourth place means:
Wavering flight over the depths.
No blame.

A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law of his being. If the individual acts consistently and is true to himself, he will find the way that is appropriate for him. This way is right for him and without blame.

Nine in the fifth place means:
Flying dragon in the heavens.
It furthers one to see the great man.

Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line:

Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind.

Nine at the top means:
Arrogant dragon will have cause to repent.

When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure. This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow.

When all the lines are nines, it means:

There appears a flight of dragons without heads.

Good fortune.

When all the lines are nines, it means that the whole hexagram is in motion and changes into the hexagram K'un, THE RECEPTIVE, whose character is devotion. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune.

Secondary hexagram: #2, Kun

2. K'un / The Receptive

above K'UN THE RECEPTIVE, EARTH below K'UN THE RECEPTIVE, EARTH

This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It is the perfect complement of THE CREATIVE--the complement, not the opposite, for the Receptive does not combat the Creative but completes it . It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses.

But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative. For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both.

THE JUDGMENT

THE RECEPTIVE brings about sublime success,
Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead,
He goes astray;
But if he follows, he finds guidance.
It is favorable to find friends in the west and south,
To forego friends in the east and north.
Quiet perseverance brings good fortune.

The four fundamental aspects of the Creative--"sublime success, furthering through perseverance"--are also attributed to the Receptive. Here, however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus the qualification, "of a mare," is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow.

Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Nature's richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus it prospers all that lives. IT is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicated is action in conformity with the situation. The person in questions not in an independent position, but is acting as an assistant. This means that he must achieve something. It is not his task to try to lead--that would only make him lose the way-but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided; he does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.

Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all one's powers, the work to be accomplished will not be done. Hence to find friends there means to find guidance. But in addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions. So that the purity of the moment may not be spoiled by fictional hates and favoritism.

THE IMAGE

The earth's condition is receptive devotion.
Thus the superior man who has breadth of character
Carries the outer world.

Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things, good and evil,, without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.

THE LINES

Six at the beginning means:
When there is hoarfrost underfoot,
Solid ice is not far off.

Just as the light-giving power represents life, so the dark power, the shadowy, represents death. When the first hoarfrost comes in the autumn, the power of darkness and cold is just at its beginning. After these first warnings, signs of death will gradually multiply, until, in obedience to immutable laws, stark winter with its ice is here.

In life it is the same. After certain scarcely noticeable signs of decay have appeared, they go on increasing until final dissolution comes. But in life precautions can be taken by heeding the first signs of decay and checking them in time.

Six in the second place means:
Straight, square, great.
Without purpose,
Yet nothing remains unfurthered.

The symbol of heaven is the circle, and that of earth is the square. Thus squareness is a primary quality of the earth. On the other hand, movement in a straight line, as well as magnitude, is a primary quality of the Creative. But all square things have their origin in a straight line and into turn form solid bodies. In mathematics, when we discriminate between lines, planes and solids, we find that rectangular planes result from straight lines, and cubic magnitudes from rectangular planes. The Receptive accommodates itself to the qualities of the Creative and makes them its own. Thus a square develops out of a straight line and a cube out of a square. This is compliance with the laws of the Creative; nothing is taken away, nothing added. Therefore the Receptive has no need of a special purpose of its own, nor of any effort, yet everything turns out as it should. Nature creates all beings without erring: this is its foursquareness. It tolerates all creatures equally: this is its greatness. Therefore it attains what is right for all without artifice or special intentions. Man achieves the height of wisdom when all that he does is as self-evident as what nature does.

Six in the third place means:
Hidden lines.
One is able to remain persevering.
If by chance you are in the service of a king,
Seek not works, but bring to completion.

If a man is free of vanity he is able to conceal his abilities and keep them from attracting attention too soon; thus he can mature undisturbed. If conditions demand it, he can also enter public life, but that too he does with restraint. The wise man gladly leaves fame to others. He does not seek to have credited to himself things that stand accomplished, but hopes to release active forces; that is, he completes his works in such a manner that they may bear fruit for the future.

Six in the fourth place means:
A tied-up sack.
No blame, no praise.

The dark element opens when it moves and closes when at rest. The strictest reticence is indicated here. The time is dangerous , because any degree of prominence leads either to the enmity of irresistible antagonists if one challenges them or to misconceived recognition if one is complaisant. Therefore a man ought to maintain reserve, be it in solitude or in the turmoil of the world, for there too he can hide himself so well that no one knows him.

Six in the fifth place means:
A yellow lower garment brings supreme good fortune.

Yellow is the color of the earth and of the middle; it is the symbol of that which is reliable and genuine. The lower garment is inconspicuously decorated--the symbol of aristocratic reserve. When anyone is called upon to work in a prominent but not independent position, true success depends on the utmost discretion. A man's genuineness and refinement should not reveal themselves directly; they should express themselves only indirectly as an effect from within.

Six at the top means:
Dragons fight in the meadow.
Their blood is black and yellow.

In the top place the dark element should yield to the light. If it attempts to maintain a position to which it is not entitled and to rule instead of serving, it draws down upon itself the anger of the strong. A struggle ensues in which it is overthrown, with injury, however, to both sides. The dragon, symbol of heaven, comes to fight the false dragon that symbolized the inflation of the earth principle. Midnight blue is the color of heaven; yellow is the color of earth. Therefore, when black and yellow blood flow, it is a sign that in this unnatural contest both primal powers suffer injury.

When all the lines are sixes, it means:
Lasting perseverance furthers.

When nothing but sixes appears, the hexagram of THE RECEPTIVE changes into the hexagram of THE CREATIVE. By holding fast to what is right, it gains the power of enduring. There is indeed no advance, but neither is there retrogression.

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Primary hexagram: #14, Possession in Great Measure

14. Ta Yu / Possession in Great Measure

above LI THE CLINGING, FLAME below CH'IEN THE CREATIVE, HEAVEN

The fire in heaven above shines far, and all things stand out in the light and become manifest. The weak fifth line occupies the place of honor and all the strong lines are in accord with it. All things come to the man who is modest and kind in a high position.

THE JUDGMENT

POSSESSION IN GREAT MEASURE.
Supreme success.

The two trigrams indicate that strength and clarity unite. Possessions great measure is determined by fate and accords with the time. How is it possible that the weak line has power to hold the strong lines fast and to possess them? It is done by virtue of unselfish modesty. The time is favorable--a time of strength within, clarity and culture without. Power is expressing itself in graceful and controlled way. This brings supreme success and wealth.

THE IMAGE

Fire in heaven above:
the image of POSSESSION IN GREAT MEASURE.
Thus the superior man curbs evil and furthers good,
And thereby obeys the benevolent will of heaven.

The sun in heaven above, shedding light over everything one earth, is the image of possession on a grand scale. But a possession of this sort must be administered properly. The sun brings both evil and good into the light of day. Man must combat and curb the evil, and must favor and promote the good. Only in this way does he fulfill the benevolent will of God, who desires only good and not evil.

THE LINES

Nine at the beginning means:
No relationship with what is harmful;
There is no blame in this.
If one remains conscious of difficulty,
One remains without blame.

Great possession that is still in its beginnings and that has not yet been challenged brings no blame, since there has been no opportunity to make mistakes. Yet there are many difficulties to be overcome. It is only by remaining conscious of theses difficulties that one can keep inwardly free of possible arrogance and wastefulness, and thus in principle overcome all cause for blame.

Nine in the second place means:
A big wagon for loading.
One may undertake something.
No blame.

Great possession consists not only in the quantity of goods at one's disposal, but first and foremost, in their mobility and utility, for then they can be used in undertakings, and we remain free of embarrassment and mistakes. The big wagon, which will carry a heavy load and in which one can journey farm means that there are at hand able helpers who give their support t and are equal to their task. One can load great responsibility upon such persons, and this is necessary in important undertakings.

Nine in the third place means:
A prince offers it to the Son of Heaven.
A petty man cannot do this.

A magnanimous, liberal-minded man should not regard what he possesses as his exclusive personal property , but should place it at the disposal of the ruler or of the people at large. In so doing, he takes the right attitude toward his possession, which as private property can never endure. A petty man is incapable of this. He is harmed by great possessions, because instead of sacrificing them, he would keep them for himself.

Nine in the fourth place means:
He makes a difference
Between himself and his neighbor.
No blame.

This characterizes the position of a man placed among rich and powerful neighbors. It is a dangerous position. He must look neither to the right nor to the left, and must shun envy and the temptation to vie with others. In this way he remains free of mistakes.

Six in the fifth place means:
He whose truth is accessible, yet dignified,
Has good fortune.

The situation is very favorable. People are being won not by coercion but by unaffected sincerity, so that they are attached to us in sincerity and truth. However, benevolence alone is not sufficient at the time of POSSESSION IN GREAT MEASURE. For insolence might begin to spread. Insolence must be kept in bounds by dignity; then good fortune is assured.

Nine at the top means:
He is blessed by heaven.
Good fortune.
Nothing that does not further.

In the fullness of possession and at the height of power, one remains modest and gives honor to the sage who stands outside the affairs of the world. By this means one puts oneself under the beneficent influence descending form heaven, and all goes well. Confucius says of this line:

To bless means to help. Heaven helps the man who is devoted; men help the man who is true. He who walks in truth and is devoted in his thinking, and furthermore reveres the worthy, is blessed by heaven. He has good fortune, and there is nothing that would not further.

Secondary hexagram: #8, Holding Together

8. Pi / Holding Together [union]

above K'AN THE ABYSMAL, WATER below K'UN THE RECEPTIVE, EARTH

The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.

THE JUDGMENT

HOLDING TOGETHER brings good fortune.
Inquire of the oracle once again
Whether you possess sublimity, constancy, and perseverance;
Then there is no blame.
Those who are uncertain gradually join.
Whoever come too late
Meets with misfortune.

What is required is that we unite with others, in order that all may complement and aid one another through holding together. But such holding together calls for a central figure around whom other persons may unite. To become a center of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place.

But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.

If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship.

THE IMAGE

On the earth is water:
The image of HOLDING TOGETHER.
Thus the kings of antiquity
Bestowed the different states as fiefs
And cultivated friendly relations
With the feudal lords.

Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China.

THE LINES

Six at the beginning means:
Hold to him in truth and loyalty;
This is without blame.
Truth, like a full earthen bowl,
Thus in the end
Good fortune comes from without.

Fundamental sincerity is the only proper basis for forming relationships. This attitude, symbolized by a full earthen bowl, in which the content is everything and the empty form nothing, shows itself not in clever words but through the strength of what lies within the speaker. This strength is so great that it has power to attract good fortune to itself from without.

Six in the second place means:
Hold to him inwardly.
Perseverance brings good fortune.

If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself. But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away. He does not follow the path of the superior man, who never loses his dignity.

Six in the third place means:
You hold together with the wrong people.

We are often among people who do not belong to our own sphere. In that case we must beware of being drawn into false intimacy through force of habit. Needless to say, this would have evil consequences. Maintaining sociability without intimacy is the only right attitude toward people, because otherwise we should not be free to enter into relationship with people of our own kind later on.

Six in the fourth place means:
Hold to him outwardly also.
Perseverance brings good fortune.

Here the relations with a man who is the center of union are well established. Then we may, and indeed we should, show our attachment openly. But we must remain constant and not allow ourselves to be led astray.

Nine in the fifth place means:
Manifestation of holding together.
In the hunt the king uses beaters on three sides only
And forgoes game that runs off in front.
The citizens need no warning. Good fortune.

In the royal hunts of ancient China it was customary to drive up the game from three sides, but on the fourth the animals had a chance to run off. If they failed to do this they had to pass through a gate behind which the king stood ready to shoot. Only animals that entered here were shot; those that ran off in front were permitted to escape. This custom accorded with a kingly attitude; the royal hunter did not wish to turn the chase into a slaughter, but held that the kill should consist only of those animals which had so to speak voluntarily exposed themselves.

There is depicted here a ruler, or influential man, to whom people are attracted. Those who come to him he accepts, those who do not come are allowed to go their own way. He invited none, flatters none--all come of their own free will. In this way there develops a voluntary dependence among those who hold him. They do not have to be constantly on their guard but may express their opinions openly. Police measures are not necessary, and they cleave to their ruler of their own volition. The same principle of freedom is valid for life in general. We should not woo favor from people. If a man cultivates within himself the purity and the strength that are necessary for one who is the center of a fellowship, those who are meant for him come of their own accord.

Six at the top means:
He finds no head for holding together.
Misfortune.

The head is the beginning. If the beginning is not right, there is no hope of a right ending. If we have missed the right moment for union and go on hesitating to give complete and full devotion, we shall regret the error when it is too late.

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