Hexagrama Error loading comments. Retry. views. 2 faves. 1 comment. Taken on March 27, All rights reserved · Sao Paulo, Sao Paulo, Brazil. Consider your words carefully and use them to bring people together. Don’t go on alone. Beware of hesitation, lack of imagination, failure to use creative input. El hexagrama 27 es llamado 頤 (I), “Las Comisuras de la Boca”.

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Please select the chapter or hexagram below! Nourishment indicates good fortune through firm correctness. Make sure you know what you are feeding, and determine your proper diet.

The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to hexagraka a man seeks to fill his own mouth with.

I Ching Hexagram #27:

Hexqgrama — literally Jaws [The form of this hexagram readily brings to mind hexahrama concept of wide open jaws, but the word nourishment must not be taken only in a literal sense; for we are concerned here with all those things which men seek both for their own advantage and for giving succor or assistance to others. Watch people nourishing others and observe with what manner of things they seek to hexagramw themselves. Continuing leads to good fortune.

Observe the providing of hexagraja and hecagrama food someone seeks for himself. Originating-from seeking mouth substance. It emphasizes that opening in order to take things in as well as providing to others is the adequate way to handle it View the jaw; oneself seeking the mouth’s fullness.

In nourishment, it is good to be correct. Observe nourishment, and seek fulfillment for the mouth by yourself. Nourishment is good if correct. Observe nourishment, and seek food by yourself. Nurturing indicates that with perseverance there will be auspiciousness. People should observe the principle of nurturing and find proper foods for nourishment. In nourishment, one should seek the right nutrition and not be tempted by what others enjoy.

The image of thunder under a mountain forms Nourishment. The superior man, in accordance with this, controls his speech and regulates heaxgrama eating and drinking. At the foot of the mountain, thunder: Thus the superior man is careful in his words and temperate in eating and drinking. This hexagram symbolizes thunder rumbling at the foot of a mountain. The Superior Man is thoughtful in speech and frugal in his eating and drinking. Thunder rolling around the foot of the mountain is the symbol of Nourishment.

iChing Nourishment

The superior man is cautious hexagrrama his speech; he restrains and regulates his eating and drinking.

Below mountain possessing thunder. Hexagraja chun tzu uses considering words to inform. There is thunder beneath the mountain. Superior people are careful about what they say, and moderate in eating and drinking. There is hexagrana below the mountain; this is Nurturing. Thus the jun zi speaks with caution and drinks and eats with moderation. When the nourishing is correct, there will be good fortune. We must examine those whom we wish to nourish, and we must also examine our own nourishing of ourselves.


Heaven and earth nourish all things. The sages nourish men of talent and virtue in order to reach the masses. Great is the work intended in the time of nourishing. The character of Nourishment is the symbol of the upper jaw, but the image of hexagdama hexagram suggests a whole mouth with undivided lines at top and bottom, and divided lines between them.

The bottom line is hexagrams the trigram of Movement, and the top line is in the trigram of Keeping Still — giving the image of a mobile lower jaw and a fixed upper jaw.

The divided lines represent the mouth cavity. The hexagram denotes nourishing of body or mind, of one’s self or others, and the proper nourishment in each case must necessarily vary according to circumstances.

Thus, judgment must be exercised to determine which nourishment is in harmony with correctness and virtue.

Nourishment asks you to examine your motives in the allocation of your energy. Willpower creates a well- balanced apportionment.

The lines in the lower trigram of Movement are all rendered unfavorably to one degree or another, while the lines of the upper trigram of Keeping Still are all generally hexagrxma. The implication is that non-action is almost always preferable to movement. This idea is fundamental to the philosophy of the I Ching, and in the hexagram of Nourishment the lesson is that non-action feeds and strengthens the psyche.

All actions are the expression hexwgrama psychic energy through a physical body to create an effect in spacetime. Each effect creates consequences which usually demand further action. It is easy to see that action which is not initiated by the Self can only result in unexpected consequences, and that action which conforms to the will of the Self is motivated by and directed toward a transcendent goal. Although correct non-action generally creates no negative consequences in spacetime, it does have nourishing consequences in the psyche as autonomous forces are gathered, digested, assimilated and renewed in ascending configurations of growth.

As this Path represents the structure of the [ego], the attribution of the Mouth reminds us that the purpose of incarnation is the seeking of the food of experience in Form for the benefit of the [Self] and the Spirit. Gareth Knight — Qabalistic Symbolism.


Compare the Image of Nourishment in this hexagram with those in hexagram number five, Waiting; number forty-eight, The Well; and hezagrama fifty, The Sacrificial Vessel. The first line, dynamic, seems to be thus addressed: You let your magic tortoise go, and look at me with the corners of your mouth drooping. You released your sacred tortoise and stared at me with mouth agape — misfortune!

It may be that contemporaries of the authors of the I Ching were familiar with a story to which uexagrama sentence pertains. If you leave your divine tortoise and look at hexqgrama with mouth drooling, there will be misfortune. Stowing-away simply the psyche tortoise. Viewing my pendant jaws. Dispensing with your numinous turtle, and viewing our shortened jaw; inauspicious.

Abandoning your spiritual tortoise, you watch my moving jaw — this is unfortunate. To give up your sacred tortoise and watch me greedily leads to misfortune. He thus shows himself unfit to be thought noble. This is really not to be respected. Looking at me like that is hardly to be regarded as admirable behavior. Truly not the stand to value indeed. To watch me greedily is not worthy of respect.


He who watches with his mouth watering is also unworthy of respect. The first line is dynamic and in his proper place. He might suffice for the nourishing of himself like a tortoise, which is said to live on air. But he is drawn out of himself by desire for the magnetic line four, his proper correlate, at whom he looks till his jaw hangs down, or, as we say, his mouth waters. Hence the hexagraja is bad. The symbolism takes the form of a reprimand addressed by the fourth line to the first.

As Mencius said, “He who attends his smaller self becomes an inferior man, and he who attends to his greater self becomes a superior man. You are so actively aware of the prosperity of others that you lose control of hexagrmaa own destiny. This is deplorable behavior and will result in misfortune. This line is a reprimand for an unworthy attitude. Since in China the tortoise was associated with divination, it refers to a higher realm of perception.

The hexagtama translations render Legge’s heaxgrama as “magic,” “sacred,” “divine,” “psyche,” hhexagrama “numinous. So it will be seen that spiritual growth is best attained by getting fully to grips with life in the world. It is a common pathology with esoterically inclined students that they want to find the easiest way out of it. This accounts for many of the “muzzy mystical” societies which give such a bad name to occultism.

In a genuine occult school the student should be rammed good and hard into the maelstrom of life; and until he can cope efficiently with the physical plane the higher planes hexagrxma experience should be barred to him — for his own sake as well as others.

The second line, hexqgrama, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height above, advance towards which will lead to evil. Turning to the summit for nourishment, deviating from the path to seek nourishment from the hill. Continuing to do this brings misfortune. Nourishment on the mountain peak; he abandons normal ways to seek nourishment in the hills — misfortune! Perhaps the implication hexagama that those who withdraw from ordinary life more on account of their oddity than because of any genuine desire for spiritual guidance waste their talents and their time.

Seeking nourishment from the top, one strays from the path to the hill. To set forth leads to misfortune. Rejecting the canons, tending-toward the hill-top. Say upside-down jaw; threshing the warp at the northern jaw; 2 be upright is inauspicious. Perverting nourishment goes against the constant. Feeding on high ground — to hexagrqma brings misfortune. Perverting nourishment brushes aside the constant.