A coming together of opposite forces has been initiated. There is nothing to do but wait for the process to unfold and complete.
Meditation: Meditation: For contemplating what comes next after the Women’s March
See Yogi Bhajan’s quote for the day
See previous reading
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11 – Eleven T’ai / Peace
Heaven and Earth embrace, giving birth to Peace.
The Superior Person serves as midwife, presenting the newborn gift to the people.
The small depart; the great approach.
Success.
Good fortune.
SITUATION ANALYSIS:
It doesn’t get any better than this.
Everything is in harmony, all obstacles are cleared from your Path, anything you could ask for is right at hand.
This is the Elysian Fields, the Garden of Eden.
The only thing wrong with Peace is that it, too, must change.
Whether you are in this state of harmony now or it is predicted for your future, recognize it as your greatest opportunity to build your resources against less harmonious times.
Six in the fifth place means:
The sovereign I
Gives his daughter in marriage.
And supreme good fortune.
The sovereign I is T’ang the Completer.1 By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.
5 – Five Hsü / Calculated Waiting
Deep Waters in the Heavens:
Thunderclouds approaching from the West, but no rain yet.
The Superior Person nourishes himself and remains of good cheer to condition himself for the moment of truth.
Great Success if you sincerely keep to your course.
You may cross to the far shore.
SITUATION ANALYSIS:
You must now endure this Dangling — either a carrot before your nose, or a sword above your head.
This strange mix of apprehension and anticipation is a Purgatory.
There is nothing more you can do to affect the outcome.
You must now submit to the Fates.
1. [This refers to Ch’êng T’ang, the first of the Shang rulers, whose reign is thought to have begun in 1766 B.C. However, modern Chinese scholarship no longer accepts the identification of the Emperor I (1191 – 1155 B.C., according to tradition) with T’ang, and holds that the daughter mentioned was given to King Wên’s father, or perhaps to King Wên himself.]