Hexagram 59 · 风水涣

涣卦原文
涣。亨，王假有庙。利涉大川，利贞。

象曰：风行水上，涣。先王以享于帝，立庙。

白话文解释
涣卦：亨通，因为君王亲临宗庙，禳灾祈福。利于涉水过江河。这是吉利的贞卜
《象辞》说：本卦上卦为巽，巽为风；下卦为坎，坎为水。风行水上，是涣卦的卦象。先王观此卦象，从而享祭天帝，建立宗庙，推行尊天孝祖的“德教”。
《断易天机》解
涣卦巽上坎下，为离宫五世卦。涣即涣散，表示恶事离身，患难将消，利涉大川，出入无阻，乃是吉卦。

北宋易学家邵雍解
离散解消，灾害涣散；乘机观变，养威蓄锐。
得此卦者，初有不顺，但终可解困，凡事宜小心则百事亨通，忌任性放纵。

台湾国学大儒傅佩荣解
时运：时来运转，水到渠成。
财运：神明保佑，财源流通。
家宅：祈神得福；自成佳偶。
身体：病情严重，恐难回天。

传统解卦
这个卦是异卦（下坎上巽）相叠。风在水上行，推波助澜，四方流溢。涣，水流流散之意。象征组织和人心涣散，必须用积极的手段和方法克服，战胜弊端，挽救涣散，转危为安。
大象：风吹在水面上，流动四散，又有春风吹散严寒，令冰雪消解。
运势：虽有忧患，但终可解困，百事亨通，忌任性散慢。
事业：处于比较困难的地步，主要是因为人心不齐。要采取强有力的办法，求得安定团结。其中，最为重要的是坚持正道，秉持大公无私的精神，收人心以聚涣散。
经商：市场状况混乱，方向不明，适当的冒险是完全必要的。但必须公正无私，克制私欲，争取有实力的合作者和支援也是完全有必要的。
求名：必须静下心来努力学习和提高知识水平，增加才干。涣散的形势必须进行治理，这需要多方面的人才。前途是光明的，关键取决于个人的努力。
婚恋：只要双方都抱着纯正的目的，一定美满成功。
决策：为了开拓事业，必须使用积极的手段，克服和战胜内部不团结的弊病。首先自己要除私心，牺牲小我，完成大我。切莫介入是非争端之中。这样，可以重新获得安定的局面。在良好的环境里，各项事业前途光明。

第五十九卦的哲学含义

涣卦，这个卦是异卦相叠，下卦为坎，上卦为巽。风在水上行，推波助澜，四方流溢。古人经过观察发现，如果地上有一坑水，这坑水在有风的天气比无风的天气干得快，所以意识到这是风把水给吹散了。当遇到坎水在下、巽风在上的卦体时，就自然想到了，风在上吹，风能把水吹得涣散，故坎下巽上这一卦被称为“涣”。然而，风把水吹散，又变成云气，为人们带来雨水。所以，虽然涣是水流流散之意，象征组织和人心涣散，但是用积极的手段和方法克服，战胜弊端，就能挽救涣散，转危为安。
涣卦位于兑卦之后，《序卦》之中这样解释道：“人在喜悦之后，心情就会涣散，所以接着要谈涣。”
《象》中这样解释道：“风行水上，‘涣’；先王以享于帝立庙。”这里指出：涣的卦象是坎（水）下巽（风）上，为风行水上之表象，象征涣散、离散。先代君王为了收合归拢人心便祭祀天帝，修建庙宇。
涣卦象征涣散，启示了如何拯救涣散的道理，属于下卦。《象》中这样来断此卦：隔河望见一锭金，欲取岸宽水又深，指望资财难到手，尽夜资财枉费心。

59　高岛易断-风水涣（䷺）
卦体《乾》四与《坤》二易位，《乾》变《巽》，《坤》变《坎》，合而成《涣》涣者，散也，《坎》为水，水之散，万派分流；《巽》为风，风之散，四郊遍被。《巽》上《坎》下，象取风行水上，是风水相遭。水则悠然长逝，风则过而不留，有涣之象焉，此卦所由名《涣》也。
涣：亨。王假有庙，利涉大川，利贞。
《正义》曰：“散难释险，故谓之涣”；难散则理平，险释则心通，故亨。卦体三阴三阳，自《乾》《坤》来，《乾》为王，故曰“王”。旁通《丰》，《丰》《彖》辞曰“王假之”，故曰“假”。上互《艮》，《艮》为宗庙，故曰“有庙”。《坎》为大川，《巽》为利，下互《震》，《震》为足，有涉之象，故曰“利涉大川”。庙者，鬼神之所在也。《中庸》言“鬼神之德，洋洋乎如在其上，如在其左右”，涣之至盛者也。“大川”，众流之所归也，注焉而不满，酌焉而不竭，涣之显著者也，于假庙见扬诩之盛，于涉川得利济之宏。然《涣》虽主散，形象则发扬于外，而精神贵凝聚于中，故曰“利贞”。
《彖传》曰：涣，亨，刚来而不穷，柔得位乎外而上同。王假有庙，王乃在中也。利涉大川，乘未有功也。
《序卦传》曰：“兑者，悦也。悦而后散之，故受之以涣。”盖以《涣》继《兑》，谓能悦则涣，涣则亨，是《涣》之亨，亦即《兑》之亨也。为卦《坎》刚自《乾》而来，坎水长流，无有穷极，故曰“刚来而不穷”。《巽》柔得位于外，《巽》风行水，飘然俱往，故曰“柔得位乎外而上同”。是刚在中而不穷于险，柔在外而得与五同，所以能散释险难，而致亨通也。至险难既散，王乃有事庙中，得以精诚上假，故《传》释之曰“王乃在中”，是就其德而言之。涉川者涉难也，即《系辞》所谓“舟楫之利，以济不通，盖取诸涣”者是也，故《传》释之“乘木有功”，是就其象以譬之。
以此卦拟人事，一身所患，胸怀不畅则疾生，意气不舒则争启；一家所患，内外间隔则弊成，上下壅阻则乱作。有以涣之，则百弊解散，而万事亨通矣，譬如云雾阴冥，得风而消解；譬如沟浍污浊，得水而流通。此君子所以取象于《涣》也。人生作事，每患性质之多偏，亦患位置之不当，如能刚来而济柔，动于内而无险困之难，柔往而辅刚，止于外而无违逆之乖，斯无往不利，亦无事而不亨也。行见积其诚以事神，而鬼神来假，因其利以涉难，而舟楫有功，是皆因涣而推及之也。盖涣于内则气畅，涣于外而理顺，涣以处己即心平，涣以待人则情洽，一生疑虑，涣然水解，《涣》之为用甚神矣。
以此卦拟国家，国家之于人民，欲其聚不欲其涣也；国家之于财用，宜其聚复宜其涣也，而独至于险难，则务取其涣焉。险不涣则危无以济，难不涣则乱无以消。王者秉刚中之德，处至尊之位，欲以解天下之纷乱，散天下之郁结，挽回国运之困厄，使斯民咸得其欢悦，此《涣》卦之所以次《兑》悦也。卦以九二为刚，二自《乾》来，故曰“刚来”；以六四为柔，四为阴位，故曰“得位”。刚不穷而涣乃见其亨，柔同上而涣自得其正焉。推之涣以享祖，假庙所以尽其诚也，于以见鬼神之德之盛矣；涣以致远，涉川所以济其险也，于以见舟楫之功之普矣。盖天以风之疏散，化育群生，地以水之流通，贯注四海。王者亦取其象，以平天下之乱，以解万事之纷者，莫如此涣而已。
通观此卦，“涣者，离也”，离者复合，散者复聚，故全卦有离合散聚之象。刚来不穷，柔而上同，卦之体也；王在庙中，“乘木有功”，卦之用也；曰“亨”，曰“贞”，卦之德也；曰“庙”，曰“川”，卦之象也。《大象》曰，“先王以享帝立庙”，即《彖》所谓假庙之旨也。盖庙立则昭穆之位定，王假则祭享之诚通，斯灵爽藉是而聚，即民心藉是而系焉。《涣》之正所以合之也，故《萃》亦言“王假有庙”。“萃者，聚也”，以萃而假，神志一焉；以涣而假，精诚通焉。《萃》与《涣》相反，而适以相须，故取象从同。至《易》言“利涉大川”者三，皆取《巽》木，《益》曰“木道乃行”，《中孚》曰“乘木舟虚”，《涣》则曰“乘木有功”，盖谓王者声名洋溢，内则孝享夫祖考，外则化被夫蛮夷，是以舟楫之利，独取诸涣者，此也。六爻言涣，皆隐寓聚象，故初遇险而顺，二阳来脱险，三临险忘身，四成《涣》忘人，五居尊忘天下，六超然遐举，涣以“远害”，所谓恭己无为，化驰若神者矣。故卦以三阴最吉，三阳次之。说者谓《易》道尚刚，一偏之论也。
《大象》曰：风行水上，涣，先王以享于帝，立庙。
先王见风之虚，得鬼神之象，见《坎》之盈，得祭祀之象。夫风无形，遇水而成形，非水则风不可见；鬼神无睹，入庙而如睹，非庙则上帝祖考不可见。聚则为有，散则为无，鬼神之情状，犹风之行水上也。人心诚敬之所聚，莫如鬼神，故大难始定，人心未宁之时，享帝而告成功，立庙而事祖考，聚将散之神灵，安镇之以接天神，交祖考。盖物本于天，人本于祖，故享帝以报其生成之恩，立庙以报其功德之盛，使天下之人，皆尊尊亲亲，不忘其本，以聚人心之涣散，故曰“先王以享于帝立庙”。
【占】　问时运：运途亨通，有乘风破浪之概。
○　问战征：利用海军。
○　问营商：财水流通，得天神护佑，大利。
○　问功名：风随帆转，水到渠成，有即日成名之象。
○　问家宅：宜祷告神祗，自然获福。
○　问婚姻：中男长女，自成佳偶。
○　问疾病：“风行水上”，去而不留，病象危矣；立庙”，有魂归窀穸之象，故凶。
○　问失物：难得。
○　问六甲：春夏生女，秋冬生男。

Judgment
Legge: Expansion intimates that there will be progress and success. The king goes to his ancestral temple. It will be advantageous to cross the great stream. It will be advantageous to be firm and correct.
Wilhelm/Baynes: Dispersion. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.
Blofeld: Scattering -- success! The King has approached his temple. [An omen of safety.] It is advantageous to cross the great river (or sea). [I.e., to go on a long journey.] Persistence in a righteous course brings reward.
Liu: Dispersion. Success. The king approaches the temple. It is of benefit to cross the great water. It benefits to continue.
Ritsema/Karcher: Dispersing, Growing. The king imagines possessing a temple.
Harvesting: wading the Great River. Harvesting Trial. [This hexagram describes your situation in terms of confronting obstacles, illusions and misunderstandings. It emphasizes that clearing away what is blocking the light is the adequate way to handle it. To be in accord with the time, you are told to: disperse what obstructs awareness!]
Shaughnessy: Dispersal: Receipt; the king approaches into the temple; beneficial to ford the great river; beneficial to determine.
Cleary (1): In Dispersal there is development. The king comes to have a shrine. It is beneficial to cross great rivers. It is beneficial to be correct.
Cleary (2): Dispersal is successful. The king goes to his ancestral temple. The benefit crosses great rivers. It is beneficial if correct.
Wu: Dispersion indicates pervasiveness. The king does homage to his ancestral temple. It will be advantageous to cross the big river, but only with perseverance.

59 - Expansion (Dispersion) - 59
The Image
Legge: The image of wind moving over water forms Expansion. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
Wilhelm/Baynes: The wind drives over the water: the image of Dispersion. Thus the kings of old sacrificed to the Lord and built temples.
Blofeld: This hexagram symbolizes wind blowing across the face of the waters. The kings of old built temples in which to sacrifice to the Supreme Lord of Heaven. [A temple is a place of safety from the ills of the world. The symbolism here is that the upper trigram forms a temple in which people are safe from the pit (the lower trigram); its middle line (five) signifies the King. The implication is that we should employ spiritual or moral means to preserve ourselves from the danger threatened by the lower trigram.]
Liu: Wind blowing over water symbolizes Dispersion. The ancient kings offered sacrifices to the Deity, then built temples.
Ritsema/Karcher: Wind moves above stream. Dispersing. The Earlier Kings used presenting tending-towards the supreme to establish the temples.
Cleary (1): Wind blows above water, Unintegrated. Thus ancient kings honored god and set up shrines.
Cleary (2): Wind travels over the water, dispersing. Ancient kings honored God and set up shrines.
Wu: The wind moves above water; this is Dispersion. Thus, the ancient kings made offerings to the Supreme Being and consecrated their ancestral temple.
COMMENTARY
Confucius/Legge: The dynamic line is central in the lower trigram, and the magnetic fourth line is correct in the upper trigram, uniting with the dynamic ruler above her. The king's mind is without any deflection as he goes to his ancestral temple. He rides over water in a vessel of wood, and will cross the great stream with success.
Legge: The hexagram of Expansion denotes a state of dissipation or dispersion. It shows men's minds alienated from correctness and sure to go on to disorder. Here an attempt is made to show how the situation should be remedied. The lower trigram represents Water, and the upper, Wind. Wind moving over water evaporates it, and suggests the idea of dispersion. Success is intimated because there are dynamic lines occupying the central places in the trigrams. The king's piety moves the
spirits by its sincerity -- when the religious spirit rules men's minds, there will be no alienation from what is right and good. Under such conditions even hazardous enterprises may be undertaken.

59 - Expansion (Dispersion) - 59 The second sentence of the Confucian commentary literally begins: "The king is indeed in the middle..." This means that his heart and mind are set on the central truth of what is right and good. The ancestral temple signifies the recognition that sincere religious practices counteracted the tendency to mutual alienation and selfishness among men. The wooden vessel refers to one of the attributes of the upper trigram, which is Wood. It suggests a boat riding on water (the lower trigram), hence: crossing the great water.
NOTES AND PARAPHRASES
Judgment: Focus on the ideals of the Work and maintain your will. A major synthesis is possible. The Superior Man subdues his ego to attain his latent potential. Because of the intimate relationship between this figure and hexagram number 45, Contraction, I have chosen the title of Expansion to best emphasize their polarity. The "ancient kings and sages" are more mythical than historical, so we can assume
that they symbolize archetypal forces ("gods") within the psyche -- of whom the ego is only the current spacetime representative (i.e., servant- facilitator). The Self is the focal point, the center of this multidimensional awareness complex. In both timeless and spaceless experiences, the mundane world is virtually excluded. Of course, the converse is true of the mundane state of daily routine, in which the oceanic unity with the universe, in ecstasy and Samadhi, is virtually absent. Thus, the mutual exclusiveness of the "normal" and the exalted states, both ecstasy and Samadhi, allows us to postulate that man, the self- referential system, exists on two levels: as "Self" in the mental dimension of exalted states; and as "I" in the objective world, where he is able and willing to change the physical dimension "out there.”
R. Fischer -- "A Cartography of the Ecstatic and Meditative States," Science: 174, 1971 The symbol of a temple, where one worships one's ancestors may be taken as the perfect gestalt of the Work as it exists outside of spacetime, as well as the karmic repository of all previous incarnations. It represents both the completed Work and the Work in progress. That the family temple was regarded in China as symbolic of an ideal standard of perfection such as this, is implied in the following passage: Diplomatic negotiations were carried on in the ancestral temple, in the veritable presence, it was believed, of the ancestors; diplomatic banquets were given there, also. Even a proposal of marriage was received by the father of the prospective bride in his ancestral temple, in the presence of the spirits ... (The world of Confucius), we must remember, was one in which there was a nearly complete breakdown of moral standards ... Only in the performance of religious

59 - Expansion (Dispersion) - 59 ceremonies could there still be found, consistently, a type of conduct regulated by a socially accepted norm of behavior, in which men's actions were motivated by a pattern of cooperative action, rather than swayed by the greed and passions of the moment.
H.G. Creel -- Confucius and the Chinese Way Psychologically, Expansion depicts a state of inner pressure capable of fruitful resolution if it can be properly guided. The king in the Image (in this case, the ego) sacrifices for a high ideal: the good of the Work. Legge's commentary tells us that the "second sentence of the Confucian commentary literally begins: `The king is indeed in the middle...'" This suggests a combination of his second and third sentences into the paraphrase: "The king steers a middle course when crossing the water to the ancestral temple." This gives the image of a vessel and the proper way to guide it toward a destination. Anyone who has ever steered a boat with a rudder knows that to over-correct on either side is a mark of poor seamanship: the goal is to maintain a dynamic balance in our guidance of the Work. Lines two and five represent proper course-correction because they are both in the middle of their respective trigrams. Expansion is the inverse of the following hexagram of Restrictive Regulations.
What is there confined and hoarded is here dispensed -- but this dispensation must
conform with the ultimate good of the Work. Not just any release of tension will do -- it must recombine itself into a new and better organization, as imaged in the fourth line. If this new order is a proper one, the released tension precipitates a catharsis, as imaged in line five. The form, then, in which our complexes confront us is the form in which the fundamental materials of our human structure come into our here-and-now existence. Like crystals they are always imperfect to some extent and often unrecognizable or grossly disfigured in comparison with the “ideal” shape, the shape that would represent the “pure” incorporation of the crystal scheme. But we have to meet them in this more or less imperfect or distorted form and out of this form we have to transform them into something that may be more akin to the aboriginal “intent” inherent in their archetypal cores. This undertaking, this process, is what Jung calls individuation.
E.C. Whitmont -- The Symbolic Quest
SUGGESTIONS FOR MEDITATION
The Judgment of hexagram number forty-five, Contraction, also mentions the king going to his ancestral temple. A close comparison of this figure with Expansion will reveal much about the dynamics of the Work.

周易第五十九卦初九爻详解
初六爻辞
初六。用拯马壮，吉。
象曰：初六之吉，顺也。
白话文解释
初六：洪水突来，因而乘马逃避，匆促跌伤，幸免淹亡之祸，吉利。
《象辞》说：初六爻辞讲的吉利，是因为初六阴爻居九二阳爻之下，有阴柔顺从阳刚之意。像马顺从人意。

北宋易学家邵雍解
吉：得此爻者，得尊上提举，营谋皆遂。做官的会受到重用，有望晋升。

台湾国学大儒傅佩荣解
时运：险中得救，必有后福。
财运：同事相助，可以得利。
家宅：新厦可居。
身体：急治为宜。

初六变卦

  初六爻动变得周易第61卦：风泽中孚。这个卦是异卦（下兑上巽）相叠。孚本义孵，孵卵出壳的日期非常准确，有信的意义。卦形外实内虚，喻心中诚信，所以称中孚卦。这是立身处世的根本。

初九爻的哲学含义

涣卦第一爻，爻辞：初六：用拯马壮，吉。爻辞释义
用：指利用。拯：指拯救。马壮：指壮马。
本爻辞的意思是：借助健壮的马匹来弥补力量的不足，吉祥。
从卦象上看，初六为阴爻居刚位，失位，又处于下卦坎卦之始，坎卦象征着危险。在这种情况下，初六才质柔弱，地位低下，相当危险。可是其与九二亲比，能借助九二的力量来拯救自己。
《象》曰：初六之吉，顺也。这里指出：初六之所以是吉祥的，这是由于它能顺承阳刚的缘故，能和九二亲比。
占得此爻者，正处于危险之中，凭自己的能力难以解决，这个时候，你要寻找到能力的人来依附，自己要顺从于他，借助其力量使自己走出危难。
【涣卦第一爻，爻辞：初六：用拯马壮，吉。释义】
初六：用拯马壮，吉。
象曰：初六之吉，顺也。

初六：用拯马壮，吉。
《象传》曰：初六之吉，顺也。
初处《坎》之下，《坎》为险，初乃始陷于险者也。陷《坎》者，利用拯，何以拯之？初与二近，二得乾气，《乾》为马，《乾》健故“马壮”。初得二拯，如马之因风而走，得以脱险也，故“吉”。按；《明夷》亦曰“用拯马壮，吉”，《明夷》下互《坎》，二动为《乾》，故“用拯”亦取《乾》马，与《涣》初同象。《传》以“顺”释之，初本《坤》体，《坤》为顺，以《坤》之顺，用《乾》之健，是以吉也。《明夷》《传》曰“顺以则也”，其旨亦同。
【占】　问时运；运多险难，幸而遇救，危而反吉。
○　问战征：初次临阵，赖战马精良，得以解围出险，故吉。
○　问营商：资本微薄，深幸同事相助，得以获利。
○　问功名：行午马运，必可成名。
○　问家宅：新建大厦，好有禄马临向，吉。
○　问婚姻：《乾》造以肖马者吉。
○　问疾病：病宜急治，得遇马姓医士为吉。
○　问行人：驿马已动，即日可归。
○　问六甲：生男。
【例】　友人某来，请占气运，筮得《涣》之《中孚》。
断曰：初六当《坎》之始，“坎者，陷也”，如身陷坎险，一时难以自脱。初爻偶体属阴，用以拯者必藉阳刚，马《乾》象，得《乾》刚之气，故足以拯之，是初以遇拯得吉也，即卜筮书所谓“绝处逢生”之象。今足下占气运，得初爻辞，知足下现时运途，正在困难之中，幸赖朋友，力为救护，得以脱离灾厄。足下惟当顺从其言，自可逢凶化吉。此友或系肖马，或系姓马，当必有暗合其象者。《易》占之神妙，往往不可测度，足下后当自知之。

Line-1
Legge: The first line, magnetic, shows its subject engaged in rescuing from the impending evil and having the assistance of a strong horse. There will be good fortune.

59 - Expansion (Dispersion) - 59
Wilhelm/Baynes: He brings help with the strength of a horse. Good fortune.
Blofeld: Helping others with the strength of a horse – good fortune!
Liu: To rescue one with a strong horse. Good fortune.
Ritsema/Karcher: Availing-of a rescuing horse, invigorating significant.
Shaughnessy: Holding aloft a horse; auspicious; regret is gone.
Cleary (1): Act to save the horse. Vigor will have good results.
Cleary (2): For rescue, it is fortunate that the horse is strong.
Wu: To rescue with the aid of a strong horse is auspicious.
COMMENTARY
Confucius/Legge: The good fortune is due to the natural course pursued by its subject.
Wilhelm/Baynes: Is based on its devotion. Blofeld: Results from willing accord with others. Ritsema/Karcher: Yielding indeed. Cleary (2): The fortune of the first yin is in following. Wu: The auspiciousness comes from an amiable relationship.
Legge: Line one, at the commencement of the hexagram, tells us that the evil has not yet made great progress, and that dealing with it will be easy. But the subject of the line is magnetic in a dynamic place. She cannot cope with the evil herself. She must have help, and she finds it in a strong horse, which is understood to symbolize the subject of the dynamic second line. The "natural course” that line one pursues is that required by the circumstances of the time.
NOTES AND PARAPHRASES
Siu: At the outset, the man overcomes misunderstanding through a precise and energetic response to the needs of the moment.
Wing: You can see the very beginning of discord. This is fortunate indeed, for it is far easier to reunify and overcome separation when it first arises. Good fortune.
Editor: Both the Wilhelm and Legge commentaries tell us that line two is the horse referred to here. It follows that if line two is the horse, then we can think of line one as its "rider.” Horses symbolize raw energy, and suggest the instinctual-emotional components of the psyche. The rider would be the ego who controls this energy. See the commentary on line two for additional insights. One might compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider has the

59 - Expansion (Dispersion) - 59 prerogative of determining the goal and guiding the movements of his powerful mount towards it. But all too often in the relations between the ego and the id we find a picture of the less than ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go.
Sigmund Freud
A. The situation demands all of your energy. Concentrate your forces and do your utmost to guide the Work through difficulty.
B. Emotional energy serves the will.
C. Seek help.

周易第五十九卦九二爻详解
九二爻辞
九二。涣奔其机，悔亡。
象曰：涣奔其机，得愿也。
白话文解释
九二：洪水奔涌，冲毁房基。性命无虞。不幸中之万幸。
《象辞》说：荡涤冲刷其污垢，正是心中所愿。

北宋易学家邵雍解
平：得此爻者，谋望有成，或会成家。做官的有实权。

台湾国学大儒傅佩荣解
时运：运势顺利，心想事成。
财运：货物贸易，如愿以偿。
家宅：先散后聚；女长于男。
身体：愁眉不展，良医可治。

九二变卦

  九二爻动变得周易第20卦：风地观。这个卦是异卦（下坤上巽）相叠，风行地上，喻德教遍施。观卦与临卦互为综卦，交相使用。在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。

九二爻的哲学含义

涣卦第二爻，爻辞：九二：涣奔其机，悔亡。爻辞释义
本爻辞的意思是：处在涣散之时，要迅速脱离险境，转移到安全的地方，悔恨便会消失。
从卦象上看，九二以阳爻居刚位，是位很有能力的阳刚君子。但是其处于下卦坎卦的正中，处于危险的中间地带。而且其上行受阻，得不到上卦领导们的赏识和重用。好在能得到下面初六的拥护，因此在离乱之时虽然找不到靠山，但是却能找到一安居之所，被初六收留，这样有利于积蓄力量，等待新的时机。
《象》中这样分析本爻：“涣奔其机”，得愿也。这里指出：“涣散之时，要迅速脱离险境，转移到安全的地方”，脱离了危险，消失了悔恨，实现了自己的愿望。
占得此爻者，正处于局势混乱的危险之中，你不要指望领导来保护你，要赶紧脱离这种境地，暂时避一避锋芒。同时与一些同事或下级要保持交往，在他们需要时尽量帮助他们一把，以共同度过危难，等待更好的时机，来实现自己的愿
九二：渙奔其机，悔亡。
象曰：涣奔其机，得愿也。

九二：涣奔其机，悔亡。
《象传》曰：涣奔其机，得愿也。
九二以阳居阴，象取以阳假阴，故《彖》云假庙，二当之。下互《震》，《震》为奔，上互《艮》，《艮》为坚木，有机之象；二与五应，机，谓五也。“涣奔其机”，谓假庙而奔就神几，机几字通，即《家语》“仰视榱桷，俯察机筵”是也。王在庙中，洞洞属属，以其恍惚，以与神明交，斯涣者假矣，故“悔亡”。《象传》以“得其愿”释之，谓骏奔在庙，得受其福，故曰“得愿也”。
【占】　问时运：运途顺适，得如所愿，灾悔俱亡。
○　问营商：运货贸易，得所凭依，可以如愿而偿也，吉。
○　问功名：所愿必遂。
○　问战征：虽当涣散败奔，得所依藉，可图恢复，何悔之有？
○　问婚姻：内卦《坤》体，二变为《乾》成《坎》，《坎》为中男；外卦《乾》体，四变为《坤》成《巽》，《巽》为长女，此配必女长于男。木水相生，佳偶也。
○　问家宅：此宅眷属有奔败之难，幸在外得所凭依，所谓适我愿也。
○　问疾病：郁郁不乐，隐几而卧，得遇良医，可以无忧。
○　问六甲：生男。
【例】　友人栀尾某曰：余曩以己地，出押于某华族，订立券证，约以后日得金，准许备价取赎。至今地价腾贵，照曩时押价，一增其三，某华族因之背盟，指不许赎。余遂使代言人及壮士逼索，某华族惧，乃挽余亲戚某，出为谈判。余不得已以若干金，酬报代言人与壮士，嘱为了事，而壮士意犹不满，迁怒于余，意欲要路狙击，余甚患之。请占其处置如何？筮得《涣》之《观》。
断曰：内卦为《坎》，《坎》者险也，难也；外卦为《巽》，《系辞》曰“巽以行权”，谓《巽》得行其权变也。二爻曰“涣奔其机”，“奔”，奔避其难也，二与五应，谓奔就于五也。五处《巽》中，谓能“巽以行权”，足以涣散其难，故得“悔亡”。就此爻象，教足下奔避于外，自得有人出而处置，可以无悔。

Line-2
Legge: The second line, dynamic, shows its subject, amid the dispersion, hurrying to his contrivance for security. All occasion for repentance will disappear.
Wilhelm/Baynes: At the dissolution he hurries to that which supports him. Remorse disappears.
Blofeld: When disintegration is in process, hasten to the altar and regret will vanish.
Liu: At the dispersion he hastens to the opportunity. Remorse vanishes.
Ritsema/Karcher: Dispersing: fleeing one's bench. Repenting extinguished.
Shaughnessy: Dispersal rushes its stairs; regret is gone.
Cleary (1): Running to support upon dispersal, regret vanishes.
Wu: At the time of Dispersion, he rushes to where the couch is. The regret will disappear.
COMMENTARY
Confucius/Legge: He gets what he desires. Wilhelm/Baynes: And thus attains what he wishes. Blofeld: We shall obtain what we desire. Ritsema/Karcher: Acquiring desire indeed. Cleary (2): Running to support on dispersal is attaining what is wished.
Cleary (2): Attaining what is wished. Wu: He gets what he wishes.
Legge: Line two is dynamic, but in a magnetic place, and although that place is central, it is in the trigram of Peril. These conditions indicate evil, and action will be dangerous. But line two looks to line one below him, and takes shelter in union with it. Line two desires success in counteracting the prevailing tendency to disunion, and the Confucian commentary suggests that he attains his desire.

59 - Expansion (Dispersion) - 59
NOTES AND PARAPHRASES
Siu: The man finds himself alienated from others because of the prevailing ill humor and misanthropy. However, he revises his judgment of humanity and takes shelter in his strong position. His moderate and just view of mankind removes the causes for repentance later.
Wing: Your problems originate from within. You must modify your attitudes and overcome any feelings of alienation. If you can improve your opinions and feelings toward your fellow man you will find peace of mind and avoid unnecessary suffering.
Editor: Legge renders the object of security here as a "contrivance.” Other translations of this are: "Altar,” "Opportunity,” "Bench,” "Stairs” "Shelter,” “Couch,” and “That which supports him.” Wilhelm and Blofeld say that this object is not line one, but line five. Blofeld's commentary on the Image is appropriate to this second line as well: "The symbolism here is that the upper trigram forms a temple in which people are safe from the pit (the lower trigram); its middle line (five) signifies the king. The implication is that we should employ spiritual or moral means to preserve ourselves from the danger threatened by the lower trigram.” In other words: when confusion prevails rely on the principles of the Work to guide your choices. In the market place of every Chinese town there were a few I Ching priests who would throw coins for you or take the yarrow stalks, and get answers to your questions, but then it was forbidden. In 1960 Mao thought of slightly releasing the rationalistic political pressures on the masses and found out that there were two possibilities: either to give more rice, or to allow the use of the I Ching, and all those whom he consulted told him that the people were more eager to use the I Ching again than to get more food. Spiritual food, and the I Ching was their spiritual food, was more important to them, so it was allowed for I think one or two years and then he strangled it again.
M.L. Von Franz -- On Divination and Synchronicity
A. When things fall apart, maintain your center. (“The [Self] is indeed in the middle...”)
B. Have faith in the principles of the Work.

周易第五十九卦九三爻详解详解
六三爻辞
六三。涣其躬，无悔。
象曰：涣其躬，志在外也。
白话文解释
六三：洪水冲到身上，幸免于难，尚可庆幸。
《象辞》说：冲刷他的身体，说明其人志在教育他人，治理国家。

北宋易学家邵雍解
平：得此爻者，常人获利。做官的出外就职。

台湾国学大儒傅佩荣解
时运：勇于赴难，值得尊敬。
财运：重财轻命，自讨苦吃。
家宅：出外免祸；守节之志。
身体：转危为安。

六三变卦

  六三爻动变得周易第57卦：巽为风。这个卦是同卦（下巽上巽）相叠，巽为风，两风相重，长风不绝，无孔不入，巽亦为顺、谦逊的态度和行为，可无往不利。

九三爻的哲学含义

涣卦第三爻，爻辞：六三：涣其躬，无悔。爻辞释义
本爻辞的意思是：涣散出现在自己身上，不会遭遇困厄。
从卦象上看，六三以阴爻居刚位，又不居中，失位却不能守持中道，才质柔弱，却不安于目前的处境。其与六五无应，但是与上九正应。
《象》中这样解释道：“涣其躬”，志在外也。这里指出：“涣散出现在自己身上”，说明志向在外。六三虽无力解决自身的涣散之难，但是有上六相助，
所以不会遭遇困厄。
占得此爻者，如果在工作或生活中遇到了麻烦，找领导是没有用的，这时不妨找一些退休的或是资历老而不在位的人，求其帮助一下，就会走出麻烦。
六三：渙其躬，无悔。
象曰：渙其躬，志在外也。

六三：涣其躬，无悔。
《象传》曰：涣其躬，志在外也。
三体坎水，上体《巽》风，三之趋上，如水过风而流，木得水而浮，有相待而涣散者也，故三至上互《艮》，《艮》为躬，曰“涣其躬，无悔”。《象传》曰“志在外”，谓外卦也，志应夫上也。
【占】　问时运：三处《坎》之极，是运当坎险之时，忘身赴难，得以出险，可免悔也。
○　问战征：能国而忘身，忠勇可嘉，去复何悔？
○　问营商：运货在外，跋涉风波，备尝艰苦，有重财轻命之象。
○　问功名：有杀身成仁，名垂竹帛之荣。
○　问婚姻：有捐躯尽节之志，可悲，可嘉。
○　问家宅：此宅临坎水之上，宅主宜出行在办，得可免灾。
○　问行人：未归。
○　问六甲：分娩在即，生男。
【例】　友人某来，请占气运，筮得《涣》之《巽》。
断曰：《涣》之三爻，正当《坎》难之极，是身陷坎中而不能解脱也；惟赖上爻远来援救，斯得涣然消散，可以无悔。今足下占气运，得《涣》三爻，知足下运途淹蹇，譬如行船入海，正遇风波之险，须得远来巨舟，相为救援，斯能共脱险厄，得远灾悔，以保身命。三爻居内外卦之交，内《坎》外《巽》，《坎》，险也；《巽》，顺也，有出险入顺之象，是以“无悔”。

Line-3
Legge: The third line, magnetic, shows its subject discarding any regard to her own person. There will be no occasion for repentance.
Wilhelm/Baynes: He dissolves his self. No remorse.
Blofeld: Self-centered thoughts are dispersed -- no regret!

59 - Expansion (Dispersion) - 59
Liu: He dissolves his egotism. No remorse. [A person should be wary of disaster: if it occurs, he may not be able to escape its results.]
Ritsema/Karcher: Dispersing one's body. Without repenting.
Shaughnessy: Dispersing his torso; there is no trouble.
Cleary (1): Dispersing the self, there is no regret.
Wu: He distributes his personal belongings to others. There will be no regret.
COMMENTARY
Confucius/Legge: She has no regard for her own person. Her aim is directed to what is external to herself. Wilhelm/Baynes: His will is directed outward. Blofeld: The will is fixed upon something external to our own well-being. Ritsema/Karcher: Purpose located outside indeed. Cleary (2): The aim is outside. Wu: His goal is to reach out.
Legge: Line three is magnetic in a dynamic place. Although we might fear an excessive self-regard which would render her useless in the work of the hexagram, she discards selfishness and will do nothing shameful. There is a change of style in
the Chinese text at this point. As Wang Sheng-tzu (Yuan dynasty) says -- "Here and henceforth the scattering is of what should be scattered, that which should not be scattered may be collected."
NOTES AND PARAPHRASES
Siu: The man disregards his own personal interests in order to work for the benefit of others.
Wing: The proposed task is so great and difficult that you will need to put all personal concerns aside. Working toward common goals will greatly benefit your inner strength; there is no regret in such selflessness.
Editor: This line changes the hexagram to number fifty-seven, translated by Blofeld as Willing Submission. The idea of selfless devotion to the Work is clearly implied. Liu's version is the most concise, depicting "the sacrifice of egotism (in favor of the higher possibilities within the situation)." Note that Wang Sheng-tzu’s commentary (see Legge above) suggests the alchemical principle of solve et coagula – a profound concept from the Perennial Philosophy. The actual realization or living incarnation of the Self, however, requires the presence of a disciplined ego to function as a responsible and conscious executor, in the limited world of the here and now, of the Self's intentions and visions.
E.C. Whitmont -- Return of the Goddess

59 - Expansion (Dispersion) - 59
A. Subdue your ego -- the Work takes precedence over your limited, divisive fixations.

周易第五十九卦九四爻详解详解
六四爻辞
六四。涣其群，元吉。涣有丘，匪夷所思。
象曰：涣其群，元吉，光大也。
白话文解释
六四：洪水冲向人群，然而十分幸运，因为人群聚集在山丘上，洪水只能淹到山脚，否则其后果是平常难以想像的。
《象辞》说：冲刷大众百姓，说明君王德教广施，教化大行。

北宋易学家邵雍解
吉：得此爻者，先凶后吉，谋望和合，求利可获。做官的会身居要职。

台湾国学大儒傅佩荣解
时运：大运亨通，脱困成业。
财运：散财济危，自成天地。
家宅：自有可观。
身体：凝聚元气，病体自愈。

六四变卦

  六四爻动变得周易第6卦：天水讼。这个卦是异卦（下坎上乾）相叠。同需卦相反，互为“综卦”。乾为刚健，坎为险陷。刚与险，健与险，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

九四爻的哲学含义

涣卦第四爻，爻辞：六四：涣其群，元吉；涣有丘，匪夷所思。爻辞释义
群：指朋党，结成的私党。丘：指像山丘一样大的群体，这里指权力相对集中。
本爻辞的意思是：尽散朋党，可大吉大利。同时，又能将化解的小群聚成山丘一般大的群体，这不是常人所能想到的。
从卦象上看，六四以阴爻居柔位，得位，具有谦卑柔顺的特质，做为近君大臣，这一点是很重要的，证明其能与九五的君王关系融洽，并得其信赖与赏识。
从涣卦来看，出现了涣散的情况，是因为初六与九二结成朋党，而六三又与上九关系密切。九四做为近君大臣，附助国王治理涣散，打击朋党，取得了很好的成绩，使得所有人聚集在了君主的身边。
《象》中这样分析道：“涣其群元吉”，光大也。这里指出：“尽散朋党，大吉大利”，表明无自私自利之心，品行光明正大。
占得此爻者，作为领导的助手，要帮助其协调好内部人际关系，没有自私自利之心，这样会受到重用的。
六四：涣其群，元吉。
涣有丘，匪夷所思。
象曰：涣其群，元吉；光大也。

六四：涣其群，元吉。涣有丘，匪夷所思。
《象传》曰：涣其群，元吉，光大也。
六四居《巽》之始，卦体本《乾》，下画化《坤》成《巽》，《坤》为众，《坤》化《巽》，则其群涣矣。《坎》刚中得《乾》之元，故曰“涣其群，元吉”。上互《艮》，《艮》为丘，丘，聚也，高也，谓既涣其坎险，又复聚而成为高丘，是涣中有聚也，故曰“涣有丘”。四为《巽》卦之主，《系辞》曰，“巽，德之制也”，又曰“巽称而隐”，谓《巽》能因事制宜，隐见无常，化裁之妙，有非寻常所可测度者，故曰“匪夷所思”。《传》以“光大”释之，谓四出《坎》入《巽》，所以化险为夷者，正赖此正大光明之作用也。《坤》曰“含宏光大”，四得《坤》气，四之“光大”，即自《坤》来也。
【占】　问时运：能解脱困难，复成基业，正大运亨通之时。
○　问营商：绝大手段，能散财济危，又能独成丘壑。
○　问功名：有独出冠时之概。
○　问战征：军容之盛，忽散忽聚，忽高忽低，忽而万马无声，忽而一丘高峙，变化之妙，有出意表者，此神化之兵也。
○　问疾病：散其外邪，又当聚其元气，病自疗矣。
○　问家宅：邻居旷远，独成一家，自得幽趣，吉。
○　问讼事：“涣其群”，其讼必解矣，吉。
○　问六甲：生女。
【例】　长崎女商大浦阿启，明治七八年间，管理横滨制铁所。一日将乘名古屋船归乡，预电报知家人，期以某日到家。届期有报，名古屋船于周防遭难，家人惊愕，急以电信问余。余不知大浦氏果否乘船，亦不知此船有否遇险，无已，乃为一筮，筮得《涣》之《讼》。
断曰：此卦《巽》为木，《坎》为水，舟浮海上之象。其辞曰：“涣其群，元吉。涣有丘，匪夷所思。”“涣其群”者，谓离众人而出险也；“涣有丘”者，谓出险而独在丘上也；“匪夷所思”者，谓不须忧虑也。由是观之，知必脱其难也。
余即以此占，电复长崎，长崎家人得此报，疑信未决。未几大浦有电到家，云已脱险，家人始安。

Line-4
Legge: The fourth line, magnetic, shows its subject scattering the different parties in the state, which leads to great good fortune. From the dispersion she collects again good men standing out, a crowd like a mound, which is what ordinary men would not have thought of.
Wilhelm/Baynes: He dissolves his bond with his group. Supreme good fortune. Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
Blofeld: He disperses his group of companions [Namely a group of people who have
proved themselves inimical to the public good] -- sublime good fortune! Dispersion leads to accumulation, but this is not something that ordinary people understand. [This is an auspicious time to "cast our bread upon the waters." Acts of great generosity are now essential to our success.]
Liu: He disperses his group. Great and fortune. (Sic.) He disperses his hills (property). Ordinary people do not think of this.
Ritsema/Karcher: Dispersing one's flock, Spring significant. Dispersing possessing the hill-top. In-no-way hiding, a place to plunder.
Shaughnessy: Dispersing his flock; prime auspiciousness. Dispersal has a hillock; it is not that about which the younger sister thinks.
Cleary (1): Dispersing the crowd is very auspicious. On dispersal there is gathering, inconceivable to the ordinary.
Wu: He disbands cliques. Great fortune. A few mounds remain. This is not what ordinary people can anticipate.
COMMENTARY
Confucius/Legge: Brilliant and great are her virtue and service. Wilhelm/Baynes:
His light is great. Blofeld: In this context, sublime good fortune connotes glory.
Ritsema/Karcher: Shining great indeed. Cleary (2): The illumination is great. Wu: What he does is right and brilliant.
Legge: Line four, though magnetic, is in its correct place, and adjoins the dynamic fifthline ruler. The subject of four therefore fitly represents the minister, whose task is to assume a great part in remedying the evil of dispersion. She brings divisive partisanship to

59 - Expansion (Dispersion) - 59 an end, and re-assembles those who had been divided into a great body so that they stand out conspicuously like a hill.
NOTES AND PARAPHRASES
Siu: The man brings dissent and partisanship to an end by his transcendent view of life's interrelationships. He rises above personal friendships to assemble good men from near and far.
Wing: Here you can bring dissent and discord to an end. The perspective that comes with far-reaching ideals and concerns for the general welfare will allow you to transcend partisan interests. In this way you will find extraordinary success.
Editor: Psychologically interpreted, "parties in the state" can symbolize obsolete attitudes and limiting beliefs held by complexes within the psyche. The image suggests a process of psychic re-organization. One is reminded of the alchemical aphorism: Solve et coagula, et habebis magisterium. (“Separate and recombine, and you will have the masterpiece.”) This refers to the differentiation of all the aspects of a situation for the purpose of recombining them into a totally new entity. Ultimately all conflicts of man are not only created by his, let us say, wrong conscious attitude, but by the unconscious itself in order to reunite the opposites on a higher level. Therefore this situation, where some religious doctrine or teaching or tradition is poisonous and destructive to the physical instinctuality of man, is not only to be viewed as a catastrophe or as a deviation from the original pattern, but just as much a device of the unconscious psyche to bring forth higher consciousness.
M.L. Von Franz -- Alchemical Active Imagination
A. Breaking up old patterns of perception makes room for new ideas.

周易第五十九卦九五爻详解详解
九五爻辞
九五。涣汗其大号，涣王居，无咎。
象曰：王居无咎，正位也。
白话文解释
九五：洪水横溢，淹没国都，淹及王宫，牵好人员早巳撤走，没有大的灾难。
《象辞》说：王宫没有遭遇灾难，因为九五阳爻居上卦中位，位尊且正，自然无灾难。

北宋易学家邵雍解
吉：得此爻者，正当好运，事事皆吉，求利者遂。做官的会升迁。

台湾国学大儒傅佩荣解
时运：中正之位，诸事皆吉。
财运：言行中庸，利润自来。
家宅：富贵之家；必得贵婿。
身体：大汗可愈。

九五变卦

  九五爻动变得周易第4卦：山水蒙。这个卦是异卦（下坎上艮）相叠，艮是山的形象，喻止；坎是水的形象，喻险。卦形为山下有险，仍不停止前进，是为蒙昧，故称蒙卦。但因把握时机，行动切合时宜，因此，具有启蒙和通达的卦象。

九五爻的哲学含义

涣卦第五爻，爻辞：九五：，涣汗其大号，涣王居，无咎。爻辞释义
汗：指汗液，在人发热或是受惊时，会遍布全身。大号：指号令传达的范围很广。居：指安居。
本爻辞的意思是：像挥发身上的汗水一样发布重大的命令，只要确保王位不失，就不会有什么祸患。
从卦象上看，九五属于阳爻居于君位，得中且正，是天下的中心所在。面对涣散的局面，君王决定像治病发汗一样化解积郁。在六四的辅助下，解散朋党，顺应民心，所以不会有什么祸患。
《象》中这样解释本爻：“王居无咎”，正位也。这里指出：“只要确保王位不失，就不会有什么祸患”，是因为九五爻居于正位，行事端正。
占得此爻者，作为领导，你的地位岌岌可危，下属们人心涣散，你的事业也处于停滞不前状态，这时一定要及时整治，像生病要做手术一样来革除弊病，同时要选一个得力的助手来帮助你改变这种局面，才能避免灾祸。
九五：渙汗其大号，渙王居，无咎。
象曰：王居无咎，正位也。

九五：涣汗其大号，涣王居，无咎。
《象传》曰：王居无咎，正位也。
五为尊位，《彖》所称“王假”，五当之。号，令也，“大号”，大政令也。五有刚中之德，以天下之险为己险，欲涣散天下之险，以发此“大号”也。“涣汗”者，刘向云：号令如汗，出而不返者。王者无私居，畿甸非近，要荒非远，一人之身，涣之即为万民，一人之心，涣之即为万几，布于四海，犹汗出于身，而浃于四体，故曰“涣汗”。天下之困苦，得仁政而解，一身之邪热，得汗出而消，其所涣一也。三至五体《艮》，《艮》为居，“王居”者，京师也。《论语》所云“譬如北辰，居其所，而众星拱之”者，王居之谓也。“涣王居”者，号令之涣，自近而远，其单敷万方者，要必正位凝命，自王居始也。“无咎”，即“履帝位而不疚”之意，《象传》以“正位”释之，盖以九五为正位，王者居之，得以号令天下。以一亿兆之心，而济万民之险，皆由君德与君位正当之功也。
【占】　问时运：运位得正，语默动静，百事皆吉。
○　问营商：地位正当，货物流通，所到无不获利。
○　问功名：位近至尊，名闻天下，大吉。
○　问战征：号令严明，军威整肃，得奏汗马之勋。
○　问婚姻：必得贵婿。
○　问家宅：此宅非寻常百姓之家。
○　问疾病：一汗即愈。
○　问六甲：生女，主贵。
【例】　明治二十七年六月，朝鲜有东学党之乱，有朝鲜人朴泳孝者，流寓我邦，眷念故国，实抱杞忧。请余一占，筮得《涣》之《蒙》。
断曰：“涣者，散也”，全卦大意，皆以散难释险为主。五爻居尊为王，“大号”者，王所散布之政令也；“涣汗”者，谓其令出必行，犹汗出于身而不返也。足见号令严明，可以解脱险难，奠厥攸居，斯无咎矣。今朴氏占问伊国治乱，得《涣》五爻，玩其爻辞，知伊国祸逼王居。九五者，王也，王当速发号令，诏告天下，涣散凶党，奠定王居，斯可保全而无咎也。卦体下互《震》，《震》属东方，则救护朝鲜者，必在我国也。朴氏可无忧焉。
【例】　明治二十七年六月，山田德明氏，偕美人某来问曰：今回日本兵渡航朝鲜，抑与朝鲜开战乎？余曰；军事机密，非余所知，惟一占，则可以知之。筮得《涣》之《蒙》。
断曰：汗者肤腠之所出，出则宣人之臃满，愈人之疾苦，犹王者之有教令，释天下之难，使之各得其所也，故曰“涣汗其大号”。“涣王居”者，谓大号之宣布，始于王居，盖有自近及远，自内及外之旨焉。卦名曰《涣》，其义总在涣散险难也。今占我国与朝鲜机密军事，得《涣》五爻，乃知我国此番得闻朝鲜乱耗，速发号令，派遣军舰，远航韩国，旁观者以为我国将与朝鲜启衅，玩此爻辞，可信别无他意。
美人得此断辞，遂译作西文，揭布外国新闻。

Line-5
Legge: The fifth line, dynamic, shows its subject amidst the dispersion issuing his great announcements as the perspiration flows from his body. He scatters abroad also the accumulations in the royal granaries. There will be no error.
Wilhelm/Baynes: His loud cries are as dissolving as sweat. Dissolution! A king abides without blame.
Blofeld: Scattering perspiration, he issues his royal command. The King disperses the
treasures in his palace among the people -- no blame. [One additional commentary suggests that perspiration comes from illness and anxiety and that the meaning is: "The King rids himself of cause for anxiety by ordering that his goods be dispersed among the needy.” Again, large generosity is required for our success.]

59 - Expansion (Dispersion) - 59
Liu: Dispersion is like sweat pouring from the body, with loud cries. Separation from the king's palace. No blame.
Ritsema/Karcher: Dispersing sweat, one's great crying out. Dispersing. Kinghood residing, without fault.
Shaughnessy: Dispersing his liver with a great cry. Dispersing the king's residence; there is no trouble.
Cleary (1): Dispersing defilement, that is a great directive. The dispersing king remains impeccable.
Cleary (2): Scattering sweat; the great call scatters. The king abides. There is no fault.
Wu: At the time of dispersion, he proclaims with loud voice until he perspires. He distributes the contents in the royal residence. No error.
COMMENTARY
Confucius/Legge: The accumulations of the royal granaries are dispersed, and there is
no error -- this is due to the correctness of the position. Wilhelm/Baynes: He is in his proper place. Blofeld: The correct position of this ruling line. Ritsema/ Karcher: Correcting the situation indeed. Cleary (2): This is the right position. Wu: His position is correct.
Legge: Line five shows us the proclamations and benevolent actions of the ruler himself. Canon McClatchie gives an ingenious and original note upon the symbol of the perspiration: “As sweat cures fevers, so do proclamations cure rebellions.”
NOTES AND PARAPHRASES
Siu: The man announces a great policy during a period of disunity and deadlock which serves as a rallying point for reforms. Misunderstanding is thereby dissipated by his proclamation.
Wing: During times of discord and disunity a great proclamation or inspiring idea is necessary to again reunify the situation. In this way, others put aside their factionalism and work together once again.
Editor: Perspiration is a healing release of energy in response to somatic disequilibrium: a catharsis. The definition of catharsis is: "Any purification or purgation that brings about a spiritual renewal or a satisfying release of tension.” Wilhelm interprets this as an idea or concept: “In times of general dispersion and separation, a great idea provides a focal point for the organization of recovery.” Psychologically interpreted, "royal granaries” (or "treasures”) are wellsprings of libido or Chi (Qi). The line thus suggests psychic energy being redistributed as the result of the elimination of a previously blocked
condition. The keywords are redistribution/ reorganization -- showing how the forces

59 - Expansion (Dispersion) - 59 symbolized in this hexagram and Number 45, Contraction, comprise the expansion and contraction phases of a larger evolutionary process. At its most neutral, the line can depict any sudden release of energy, such as conversational enthusiasm. Shaughnessy’s rendering: “Dispersing his liver with a great cry…” suggests a connection with Chinese medicine which may be useful in interpreting the symbolism of this line: “Traditional Chinese physiology tells us that the healthy liver establishes a smooth and soothing flow of energy through the whole person, in both body and mind … When obstructed, stagnant, or overheated, the energy flow in the liver and throughout the body is hampered, resulting in myriad physical and emotional problems … Mood swings as well as emotional excesses in general are liverrelated … From the Five Element perspective, an excessive and “greedy” liver not only steals from its mother, the kidneys, but…also refuses to give sufficient energy to its own son, the heart. One of the most efficient ways of improving the condition of the liver is to give its excess a place to go, and the obvious place is where it naturally flows – to its son, the heart. By strengthening the heart and encouraging it to receive energy, the liver is encouraged to release its excess.”
P. Pitchford – Healing with Whole foods
A. Release of tension ("letting-go") creates a nourishing catharsis.
B. Image of a beneficial reorganization of some kind: perhaps of ideas or beliefs.
C. "You can't make an omelet without breaking eggs."

周易第五十九卦上九爻详解详解
上九爻辞
上九。涣其血，去逖出，无咎。
象曰：涣其血，远害也。
白话文解释
上九：洪水退去，忧患消除，但仍须警惕，加强防范，这样就没有灾难。
《象辞》说：有血光之灾，走开，远远地走开，这样就可远离灾害。

北宋易学家邵雍解
平：得此爻者，先难后易，运势好转。做官的外出就职者会有灾难。

台湾国学大儒傅佩荣解
时运：运势通达，无须忧心。
财运：贸易顺利，财源自来。
家宅：避免冲突；远嫁之象。
身体：气血郁积，疏通即治。

上九变卦

  上九爻动变得周易第29卦：坎为水。这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

上九爻的哲学含义

涣卦第六爻，爻辞：上九：涣其血，去逖出，无咎。爻辞释义
本爻辞的意思是：摆脱伤害，远远地避开，这样就不会有祸患了。
从卦象上看，上九以阳爻居柔位，刚硬，缺少谦卑柔顺，与九五逆比相敌，属于处处作对的状态，所以会受到君主的排斥和打击。上九与下卦的六三相应，这意味着他要是放弃当前的地位和身份，远远地离开九五，去与九三会合，就不会有灾祸了。
《象》中这样解释本爻：涣其血，远害也。这里指出：“摆脱伤害”，就是远远地避开灾害。
占得此爻者，事情已经无法挽回了，你此时要果断出局，远远避开危及你的灾害。虽然你为现在的单位出了很多力，曾经做出过很大的贡献，但是你不要以功臣自居，领导并不赏识你，还会因为你在单位有一些追捧者而来打击你。你要识相点，赶紧找个低一点的职位安身，或是干脆离开此地另谋高就。
上九：渙其血，去逖出，无咎。
象曰：渙其血，远害也。

上九：涣其血，去逖出，无咎。
《象传》曰：涣其血，远害也。
上与三应，三体《坎》，为血卦，故曰“涣其血”。盖人身血脉以流通为安；以郁结致病，“涣其血”，斯体气舒畅，则忧患自消。“逖”，忧也，《坎》为逖，且上爻居《涣》之极，已出坎险，故曰“去逖出”。逖既去矣，咎自无也。《象传》以“远害”释之，谓上去《坎》已远，故害亦远矣。一说，谓上出卦外，逖，远也，身之有血，犹川之有水，喻言川流通达，风驰远去也。即取《大象》“风行水上”之意。
【占】　问时运：运途通达，灾去福来。
○　问战征：卦体从《乾》《坤》来，《坤》上曰“龙战于野，其血玄黄”，有战则两伤之象。
○　问营商：血者，资财也。商舶远出，贸易亨通，可以获利，自无忧也。
○　问功名：有投笔从军之象。
○　问婚姻：有远嫁之象。
○　问家宅：宅主防有血光之灾，远避可以无咎。
○　问疾病：是气血淤结之患，宜疏通脉络，可以免灾。
○　问失物：此物已去远，不可复得。
○　问讼事：宜远出避之，无咎。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《涣》之《坎》。
断曰：《涣》者脱难之卦，上处《涣》终，为困难消散之时也。今足下占气运，得《涣》上爻，知足下目下险难已解，譬如病者，血脉融通，忧患悉去，可以无咎矣。上爻《涣》象己终，此后出《涣》入《节》，节财节欲，足下皆当留意焉。
【例】　三十一年，占英国与俄国交际，筮得《涣》之《坎》。
断曰：《涣》卦三阴三阳，本从《乾》《坤》《否》来，上居《巽》极，即《乾》之上，阳亢则战，有“其血玄黄”之象，故曰“涣其血”。《小畜》所谓“血去惕出”，亦谓《乾》也。“逖”或作“惕”。《小畜》以阴阳感孚而“血去”，《涣》以风水相济而血《涣》，是《涣》卦本有险难，幸得涣散而无咎也。今占英俄两国交际，得《涣》上爻，俄在陆地，英属海疆，当以《巽》为俄，《坎》为英。陆地专以铁道称强，海疆专以轮船示武。陆战者得胜，而后胜者又畏报复，败者更防再袭，扼要据险，不懈兵备，是俄国之所急急也。在英托名商船保护，派舰远出，窃窥海防，得乘其隙，即强生葛藤，逼使割地讲和，此英国之狡计也。是以陆地诸国，多困于军资，惟英国军资，年增年饶，独握富有之权，以争雄于海上，而俄则以陆军之强，陆地之险，蚕食邻邦，故近来宇内诸国，皆视英俄为虎狼之国也。俄尝于西伯利亚铁道未通，故生事端，为英所镇；地中海要处，为粮食弹药告乏，不能骤动大兵；英又以阿富汗、波斯等国既通于俄，恐印度有内乱；且自知久矣垄断富利，受各国之嫌恶。今孛法与俄订为同盟，恐联约合谋，当必起一大役也，故欲教唆支那，以防俄国之跋扈。然英以有海军而乏陆军，亦不能如意，且一朝取败，则濠洲、加奈陀亚、弗利加等要地，恐亦不能保全，故扩张海军，以当各国。盖俄恃铁道之全通，英恃海军之扩张，恰似两雄相对，爻曰“涣其血”，谓两国宜通其声气，乃可无事，即各国亦可远害矣。此近时之形势也，故《传》曰“涣其血，远害也”。

Line-6
Legge: The sixth line, dynamic, shows its subject disposing of what may be called his bloody wounds, and going to separate himself from his anxious fears. There will be no error.
Wilhelm/Baynes: He dissolves his blood. Departing, keeping at a distance, going out, is without blame.
Blofeld: Dispersing blood (i.e. fending off injury or violence), he keeps it at a distance -no blame! [The text of the original is so unclear that the additional commentaries all disagree as to the meaning of dispersing blood, but the general idea is perfectly clear from the commentary on the line.]
Liu: Dissolving his (coagulated) blood. Departing to a remote place. No blame.
Ritsema/Karcher: Dispersing one's blood. Departing far-away, issuing-forth. Without fault.

59 - Expansion (Dispersion) - 59
Shaughnessy: Dispersing his blood, he departs, warily exiting.
Cleary (1): Dispersing the blood, going far away, there is no fault.
Wu: At the time of dispersion, he disperses what hurts him and alleviates what worries him. No error.
COMMENTARY
Confucius/Legge: His bloody wounds are gone. He is far removed from the danger of injury. Wilhelm/Baynes: He keeps at a distance from injury. Blofeld: This means keeping evil at a distance. Ritsema/Karcher: Distancing harm indeed. Cleary (2): Scattering the blood means avoiding harm. Wu: “He disperses what hurts him,” because he is able to distance it.
Legge: Line six is dynamic, with a magnetic third line correlate. However, because three is at the top of the trigram of Peril, six avoids her company. He does this in the spirit of dispersion, and therefore incurs no blame.
NOTES AND PARAPHRASES
Siu: The man removes the sources of danger and bloodshed.
Wing: Avoidance of danger is necessary at this time, both for yourself and especially for those of your concern. This should be accomplished in whatever way possible. Depart the situation if necessary. You will not be blamed for such action.
Editor: Wilhelm emphasizes in his commentary the idea of one who helps his kin avoid danger. Psychologically, this means to keep your "inner family” from harm. If this is the only changing line, the hexagram becomes number twenty-nine, Danger, suggesting a serious situation demanding a careful choice of options. Wu’s translation seems to convey the idea most succinctly.
ONE STEP BACKWARD TAKEN
Not only sands and gravels
Were once more on their travels,
But gulping muddy gallons
Great boulders off their balance
Bumped heads together dully And started down the gully. Whole capes caked off in slices.
I felt my standpoint shaken In the universal crisis.
But with one step backward taken I saved myself from going. A world torn loose went by me.
Then the rain stopped and the blowing

59 - Expansion (Dispersion) - 59 And the sun came out to dry me.
Robert Frost
A. For the good of the Work avoid any confrontation with disruptive elements.
B. Protect the psyche from harm. Avoid danger.
C. Disperse your anger, righteous indignation, etc.
April 13, 2001, 4/25/06, 6/29/09, 1/01/10