Craving lightness
One wants to get rid of a cumbersome problem. taoscopy.com
Grace22
Refinement and grace enhance your presence. Focus on beauty and elegance in actions, but do not let appearance overshadow substance. Simplicity often holds the truest value.
↓ Line 1
Simple grace is best. Avoid ostentation and proceed with humility.
↓ Line 3
Maintain inner grace and integrity; this will lead to success.
↓ Splitting Apart23
Unraveling structures; necessary endings. Prepare for new beginnings. Embrace the change, allowing the old to fall away.
Original Readings
22 Grace
Other titles: Grace, The Symbol of Decoration, Elegance, Gracefulness, Luxuriance, Adorning, Public Image, Adornment, Beauty, Conceit, Vanity, Veneer, Façade, Manners, Embellishment, Superficiality, Superficial Appearances, Form vs. Function, "Art," Ego-trips, "Often refers to conceit, vanity or beauty. It stresses that the content is more important than the outward appearance." -- D.F. Hook
Judgment
Legge: Persona should be given its due, but there is no advantage in allowing it to advance and take the lead.
Wilhelm/Baynes:Grace has success. In small matters it is favorable to undertake something.
Blofeld: Elegance. Success! Some small advantage can be derived from having a particular goal (or destination). [The implication is that the advantage is not sufficient to make it worth while to seek that goal or destination unless no special difficulty or inconvenience is involved. The arrangement of the lines in this hexagram is very similar to that in the previous one, but it is adjudged much more suitable. The general idea is that, like nature, we should conform to a regular and well ordered pattern of behavior which, since we are human beings and not mere animals, involves a high degree of refinement. From the point of view of divination, it would seem that this is a time to watch carefully so as to learn how those involved in the situation think and behave, the better to influence them for the good when the opportunity arises.]
Liu:Gracefulness, success. Small undertakings benefit.
Ritsema/Karcher: Adorning , Growing. The small, Harvesting: possessing directed going. [This hexagram describes your situation in terms of its outward presentation. It emphasizes that building intrinsic value by embellishing appearance and displaying valor is the adequate way to handle it...]
Shaughnessy: Luxuriance : Receipt; a little beneficial to have someplace to go.
Cleary (1):Adornment is developmental. It is beneficial to go somewhere in a minimal way.
Cleary (2):Adornment is successful. It is beneficial to go somewhere in a small way.
Wu:Adornment is pervasive and shows small advantage of an undertaking. [Adornment does not change the nature of what it adorns, but merely makes what it adorns appear more attractive. In other words, the change is mostly superficial but not substantive…]
The Image
Legge: Fire at the foot of the mountain -- the image of Persona. Thus the superior man adorns his rule with grace, but makes important decisions in conformance with higher laws.
Wilhelm/Baynes: Fire at the foot of the mountain: the image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
Blofeld: This hexagram symbolizes fire at the foot of a mountain. The Superior Man, desiring to ensure the enlightened functioning of the various departments of state, dare not make light decisions regarding legal matters. [The component trigrams, fire below mountain, suggest a brilliance which cannot be perceived from afar. The Chinese commentators go on to suggest that this symbolizes a firm and somewhat severe exterior which hides brilliance and the beauty within. For purposes of divination, this should be taken as a pattern for our comportment in the matter at issue.]
Liu: Fire illuminates the base of the mountain symbolizing Gracefulness. Thus the superior man clarifies ordinary affairs, but does not judge lawsuits.
Ritsema/Karcher: Below mountain possessing fire. Adorning. A chun tzu uses brightening the multitudinous standards without daring to sever litigating.
Cleary (1): There is fire below the mountain, adorning it. Thus do superior people clarify governmental affairs, without presumptuous adjudication. [What superior people see in this is that just as the light of a fire below a mountain is not great, when people are lacking in capacity their vision is not far reaching; therefore the superior people administer and clarify the simple matters of governmental affairs, and do not act presumptuously in difficult matters of adjudication… Not judging presumptuously thus has the meaning of respect for life.]
Wu: There is fire at the foot of the mountain; this is Adornment. The jun zi brings openness to administering civil affairs, but refrains from judging cases in criminal litigation.
COMMENTARY
Confucius/Legge: In Persona we see the magnetic central line ornamenting the dynamic lines of the lower trigram, and hence it is said that ornament should have free course. On the other hand, the dynamic top line ornaments the magnetic lines of the upper trigram, and hence it is said that there will be little advantage if ornament is allowed to advance and take the lead. The elegance and intelligence of the lower trigram is regulated by the restraint of the upper trigram. This suggests the observances which adorn human society. We observe the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We observe the ceremonial customs of society, and understand how transformation is accomplished in the world.
Legge: Persona is the symbol of what is ornamental and of the act of adorning. As there is adornment in nature, so should there be in society, but its place is secondary to that which is substantial.
The K'ang-hsi editors say that the magnetic line coming and ornamenting the two dynamic lines in the lower trigram shows how substantiality should have the benefit of ornamentation. The dynamic line ornamenting the two magnetic lines in the upper trigram shows how ornamentation should be restrained by substantiality. Ornament has its use, but it should be kept in check.
The figures of the sky are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, etc. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men.
"A mountain," says Ch'eng-tzu, "is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all out in beauty. This gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course, but great matters of judgment demand the simple, unadorned truth.”
NOTES AND PARAPHRASES
Judgment: There's nothing wrong with showing a little style, but don't become so identified with a role that it makes your decisions for you.
The Superior Man displays wit and charm when that is appropriate, but relies upon shrewd discernment when making serious choices.
Confucius points out the correct attitude for this hexagram in his third sentence -- the elegant intelligence, or "brilliant wit" of the lower trigram is being "sat on" by the mountain of the upper trigram. Brilliant wit is often just an "ornament" to make one look clever in the company of others. Like seasoning on food, a little bit ofPersona or ornamentation is life-enhancing, but too much curry powder overwhelms the meal.
Jung's conception of the Persona points out the fact that it is a major vehicle for the complexes to express themselves under the guise of social interaction:
(The Persona) is only a mask for the collective psyche, a mask that feigns individuality, and tries to make others and oneself believe that one is individual, whereas one is simply playing a part in which the collective psyche speaks. Jung -- The Relations between the Ego and the Unconscious
For an urban shipping clerk to wear cowboy clothes may be a legitimate expression of his personality, or it may be the only outlet available for repressed portions of his psyche. When he begins driving a pickup truck and frequenting Country-Western bars we might suspect that his role is playing him and the real Self is being masked by excessive ornamentation orPersona.
The person cannot be more than an instrument for the manifestation of the self. But people get so attached to their mask that they cannot free themselves from it any more ... They make a king out of the servant and separate themselves from their true being. They force their higher self into exile, into the unconscious. Elisabeth Haich --Initiation
To receive this hexagram without changing lines suggests that perhaps you are more focused on form than meaning, or that superficial appearances are concealing something more substantive in the situation. Look deeper – what’s really going on?
Line 1
Legge: The first line, dynamic, shows one adorning the way of his feet. He can discard a carriage and walk on foot.
Wilhelm/Baynes: He lends grace to his toes, leaves the carriage and walks.
Blofeld: Elegantly shod, he leaves his carriage and proceeds on foot.
Liu: He decorates his toes and leaves the carriage. He would rather walk. [Activity benefits, but stagnation does not.]
Ritsema/Karcher: Adorning one's feet. Stowing-away the chariot and-also afoot.
Shaughnessy: Making luxurious his feet; discarding the chariot and going on foot.
Cleary (1): Adorning the feet, leaving the car and walking.
Cleary (2): Adorn the feet; leave the car and walk.
Wu: He adorns his toes, leaves the carriage behind and walks.
COMMENTARY
Confucius/Legge: Righteousness requires that he should not ride. Wilhelm/ Baynes: It accords with duty not to ride. Blofeld: He declines to make use of the carriage at his disposal. [This implies progressing in the way we know to be right and declining the help of those who are anxious to lead us from the path of rectitude.] Ritsema/Karcher: Righteously nothing to ride indeed. Cleary (2): It is right not to ride. Wu: Because it is right not to ride in it.
Legge: Line one is dynamic in a dynamic place at the bottom of the hexagram. He is also the first line in the trigram of fire or light, suggesting what is elegant and bright. He has nothing to do but to attend to himself; therefore he cultivates (adorns) himself in his humble position. If righteousness demands it he can give up every luxury and indulgence. He neither cares for nor needs adornment, and will walk in the way of righteousness without it.
NOTES AND PARAPHRASES
Siu: At the outset, the man is tempted to create a falsely flattering public image for himself. A simple demeanor is more gracious and fitting to his position.
Wing: Move forward under your own power and avoid false appearances, dubious shortcuts, or ostentatious behavior. It is most important now that you rely upon your own worth.
Wilhelm: (from Lectures on the I Ching): Now the attribute of art, or grace, consists of discarding all nonessential adornments. It consists of leaving out everything superfluous and of confining art to its appointed place.
Editor: The feet here are regarded as more substantive than the carriage, suggesting that one must rely on one's own inner worth rather than a "vehicle" of ostentatious superficiality. Suggested is the need to abandon a crutch of some kind.
The Self is the entity, then, that "plots" the way for an individual life, that directs and demands in an individual fashion. But the Self also insists that the ego take responsibility within the limits that are set for it. The wisdom of life lies in discovering where individual will and choice can operate, where limitations and responsibility begin and end. E.C. Whitmont -- The Symbolic Quest
A. You are able to make your own decisions: you can "stand on your own two feet." Rely now upon your own resources and initiative. (Could be a test.)
Line 3
Legge: The third line, dynamic, shows its subject with the appearance of being adorned and bedewed with rich favors. But let him ever maintain his firm correctness, and there will be good fortune.
Wilhelm/Baynes: Graceful and moist. Constant perseverance brings good fortune.
Blofeld: His adornments are such that he appears to glisten -- righteous determination maintained up to the very end brings good fortune.
Liu: Decoration with moisture. If you continue, you will have good fortune.
Wu: He appears to have adorned and moisturized himself. Perseverance will bring good fortune.
COMMENTARY
Confucius/Legge: If he maintains his firm correctness, in the end no one will insult him. Wilhelm/Baynes: The good fortune of constant perseverance cannot, in the end, be put to shame. Blofeld: This implies that, to the very end, no one will thwart our purposes. Ritsema/Karcher: Perpetual Trial's significance. Completing absolutely-nothing: having a mound indeed. Cleary (2): No one can ever slight you. Wu: No one would dare to humiliate him.
Legge: The third line is dynamic, and between two magnetic lines which adorn and bestow their favors on him. But this happy condition is due to the accident of place -- he must maintain his correctness to ensure its continuance. It is not ornament, but correct firmness which secures the respect of others.
NOTES AND PARAPHRASES
Siu: The man is enjoying a charmed life, and is given many honors. He should guard against convivial indolence and be aware of its consequences.
Wing: You are in a moment of perfect grace, living a charmed existence. Do not allow such good fortune to make you indolent, for this would bring unhappiness. Continue to persevere in your endeavors and principles.
Wilhelm (from Lectures on the I Ching): When form and its meaning penetrate each other completely, when the work of art is rendered totally transparent, this is only a transitory state, which will necessarily pass.
Editor: The image suggests that circumstances are in your favor, though they may not be due to any particular virtue on your part. Following Wilhelm's insight (see his commentary on the preceding line), that the second and third places in this hexagram are closely interdependent, a Jungian interpretation of their alliance suggests itself: line 2 being the Persona and line 3 being the Ego through which it acts as conditions require. This implies that ego and persona are here coordinated with the Self's agenda -- even if that may be unclear at the moment.
For someone who adheres to [the goal of the knowledge of God] will not be moved to decorate walls with gold or to put a gold border on his garment – unless he intends thereby to give delight to his soul for the sake of its health and to drive sickness from it, so that it will be clear and pure to receive the sciences. Maimonides
A. You're sitting pretty -- don't blow it!
23 Splitting Apart
Other titles: Splitting Apart, The symbol of Falling or Flaying, Peeling Off, Decay, Flaying, Stripping Away, Intrigue, Deterioration, Collapse, Fracturing, Tearing, Disintegration, Ruin, Unraveling, "Can refer to a physical parting. Making a secure foundation." -- D.F. Hook
Judgment
Legge:Disintegration means that it is not advantageous to make a movement in any direction whatever.
Wilhelm/Baynes:Splitting Apart. It does not further one to go anywhere.
Blofeld: Peeling off. At present, there is no goal (or destination) which can be sought with advantage. [Peeling off in the sense of getting rid of hindrances (or hinderers) one after another. The first four lines of this hexagram symbolize a process of ridding ourselves progressively of all those upon whom we are accustomed to rely, for the powers of darkness are in the ascendant and no one can be trusted. However, in the long run, virtue triumphs, as indicated by line five, and ultimately we are all the more esteemed for our steadfastness, as can be seen from line six.]
Liu: Decay. It is unfavorable to undertake anything.
Ritsema/Karcher:Stripping not Harvesting: possessing directed going. [This hexagram describes your situation in terms of something outmoded or worn out. It emphasizes that eliminating what has become unusable is the adequate way to handle it...]
Shaughnessy: Flaying: Not beneficial to have someplace to go.
Cleary (1):Stripping away does not make it beneficial to go anywhere.
Cleary (2): … It is not beneficial, etc.
Wu: Tearing indicates that it is not advantageous to have any undertaking.
The Image
Legge: The image of a mountain adhering to the earth forms Disintegration. Superiors therefore strengthen their inferiors to secure the peace and stability of their own position.
Wilhelm/Baynes: The mountain rests on the earth: the image of Splitting Apart. Thus those above can ensure their position only by giving generously to those below.
Blofeld: This hexagram symbolizes a mountain resting upon the earth. The truly great shower generosity upon those under them to enable them to live in peace and comfort. [The upper and lower trigrams, mountain and Earth, symbolize the Superior Man and the people in his care.]
Liu: The mountain stands on the earth, symbolizing Decay. Those above should act with benevolence toward those below. Then there will be peace and security.
Ritsema/Karcher: Mountain adjoining with-respect-to earth. Stripping. Using munificence above to quiet the position below.
Cleary (1): Mountains are joined to the earth. Those above secure their homes by kindness to those below.
Wu: The mountain is subordinated to the earth; this is Tearing .Thus those above treat those below with liberal rewards to secure their own positions.
COMMENTARY
Confucius/Legge:Disintegration means overthrowing or being overthrown: the magnetic lines attack the dynamic line at the top in order to change it into one of themselves. It is unwise to move in any direction because inferior elements are now increasing in power. The superior man, observing this, stops all forward movement. He defers to the exigency of the time, realizing that increase and decrease, ripeness and decay are cyclic rhythms.
Legge:Disintegrationis the symbol of falling or causing to fall, and refers to the process of decay or overthrow in both the natural and political worlds. The figure consists of five yin lines below and one yang line on top. Decay has begun at the bottom and crept upward. The hexagram symbolizes the ninth month when summer has passed and the year is about to fall into the sterile arms of winter. In the political world, inferior men have gradually displaced good men until only one remains. The lesson for him is to wait because the power operating against him is too strong. Eventually a change for the better will appear. The specific image is that of a bed and its occupant, and the symbolism describes the attempts made to overthrow him. The lower trigram of Docility and the upper trigram of Keeping Still suggest to the superior man of line six how he can best deal with the prevailing circumstances. The situation is not hopeless -- winter is followed by spring, night by day, and the waning moon soon grows full again. So will it be in the course of human affairs.
The idea behind the Image is that a mountain has the earth for its foundation. If the earth is thick, the mountain preserves its height. So it is with the sovereign and people.
NOTES AND PARAPHRASES
Judgment:Disintegration means do not act.
The Superior Man stabilizes his responses and seeks tranquility.
The twenty-third hexagram is the inverse ofReturn, the hexagram immediately following it. Each figure depicts an opposite pole in a cyclic progression. Here the old cycle has disintegrated to the point of dissolution. The following hexagram depicts theReturnto the beginning of a new cycle.
The first four lines of Disintegration show the gradual erosion of a position or frame of reference, symbolized by a bed or couch. The inferior forces creep up from below like termites to undermine a solid foundation. The fifth line shows a gathering of forces for a potentially positive transformation, and the top line suggests the first stages of this transformation. The implication is that times of disintegration needn't always be regarded as negative, or a foregone conclusion. We still have the choice to alter conditions in our favor.
That the superior man "strengthens his inferiors" to insure the stability of his position, means that one stabilizes one's psychological situation by defusing the causes of rebellion -- safeguard the foundation where it is weak. Hexagram number forty-three, Resoluteness, is a negative picture of this figure, and the message in the Image is very similar: "The superior man does not hoard his wealth, but shares it with his subordinates." The idea is subtle -- it doesn't mean to indulge your weaknesses, but to monitor them encouragingly so that they may become transformed into positive forces.
Whenever we go deep enough toward the core of a sub- personality, we find that the core -- which is some basic urge, or need -- is good. For practical purposes, this can be considered an absolute. No matter how many layers of distortion may surround it, the basic need, the basic motivation, is a good one -- and if it becomes twisted, it was because of not being able to express itself directly. The real core -- not what the sub- personality wants, but what it needs -- is good. A basic purpose of the coordination phase is to discover this central urge or need, to make it conscious, and to find acceptable ways in which it can be satisfied and fulfilled. And, provided we have sufficient understanding and skill, it can be satisfied -- if not fully, at least enough to maintain the process of growth. James Vargiu -- Subpersonalities