Letting them rest
One is always on the others' backs when one should let them breathe a few times. taoscopy.com
Innocence 25
Embrace spontaneity and authenticity, avoiding needless complexity or pretense. Honor simplicity and genuine intentions, allowing truth to guide your actions without ulterior motives.
↓ Line 1
Acting with a pure heart and without ulterior motives leads to success.
↓ Line 3
Unexpected events may bring loss to some and gain to others; maintain innocence and accept the changes.
↓ Line 5
Sometimes, the best course of action is to let things resolve naturally without interference.
↓ Line 6
Even with good intentions, actions taken without understanding the situation can lead to negative outcomes.
↓ Small Powers62
Focus on the details. Embrace humility and small steps to achieve success. Avoid overreaching or taking on too much to prevent failure.
Original Readings
25 Innocence
Other titles: The Unexpected, The Unintentional, The Symbol of Freedom from Error, Integrity, Without Embroiling, Pestilence, Fidelity, No Error, Freedom from Vainness, Instinctive Goodness, The Simple, Correctness, Subconscious, "Whatever happens, keep calm and do what is right." -- D.F. Hook
Judgment
Legge:Innocenceindicates progress and success through firm correctness. If the action of its subject is incorrect, he will fall into error. In such a case it will not be advantageous to move in any direction.
Wilhelm/Baynes:Innocence. Supreme success. Perseverance furthers. If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.
Blofeld: Integrity. (The Unexpected). [this hexagram has two widely different meanings, both of which occur in what follows.] Sublime success! Righteous persistence brings reward. Those opposed to righteousness meet with injury. It is not favorable to have in view any goal (or destination). [Usually this sentence may be taken to have a wide application; but, in this case, (the Confucian commentary) suggests that it applies only to the enemies of righteousness, though it does have a general application for those who receive a moving line for the sixth place.]
Liu: The Unexpected: sublime success. Benefit. Perseverance. Someone acts incorrectly: misfortune. No benefit for undertakings.
Ritsema/Karcher: Without embroiling. Spring Growing Harvesting Trial. One in-no-way correcting: possessing blunder. Not Harvesting: possessing directed going. [This hexagram describes your situation as being without confusion or fault. It emphasizes that acting while remaining free from entangling, vanity or recklessness is the adequate way to handle it. To be in accord with the time, you are told: act without becoming embroiled!]
Shaughnessy: Pestilence: Prime receipt; beneficial to determine. If it is not upright there will be an inspection; not beneficial to have somewhere to go.
Cleary (1):Fidelity is creative and developmental. It is beneficial to be correct; if it is not correct, there will be disaster, and it will not be beneficial to go anywhere.
Cleary (2):Freedom from error is very successful, beneficial for the upright. Denial of what is correct is mistaken, etc.
Wu:Freedom from Vainness is primordial, pervasive, prosperous and persevering. If it does not stay in the correct course, there will be calamities and there will be no advantage to have any undertaking.
The Image
Legge: Thunder rolls under heaven, and everything manifests its original nature, free from all insincerity. The ancient kings, in accordance with this, made their regulations in complete accordance with the seasons, thereby nourishing all things.
Wilhelm/Baynes: Under heaven thunder rolls: all things attain the natural state of innocence. Thus the kings of old, rich in virtue, and in harmony with the time, fostered and nourished all beings.
Blofeld: This hexagram symbolizes thunder rolling across the whole earth; from it, all things receive their integrity. [The lower trigram is pictured as thunder, but it acts through its power to quicken growth.] The ancient rulers gave abundant and timely nourishment to all.
Liu: Thunder rolls under heaven; everything is innocent. The ancient kings cultivated virtue and used the appropriate time to nourish all beings.
Without embroiling. The Earlier Kings used luxuriance suiting the season to nurture the myriad beings.
Cleary (2): Thunder travels under the sky; things accompany with no error. Ancient kings promoted flourishing appropriate to the time and nurtured myriad beings.
Wu: Thunder moves under heaven. All things participate in the spirit of Freedom from Vainness. The ancient kings acted in time to cause all people and things to flourish.
COMMENTARY
Confucius/Legge: Innocence shows the dynamic first line descending from the upper trigram to become the lord of the hexagram in the lower trigram. We see the attributes of Motive Power and Strength. The dynamic fifth line is central and responded to by the magnetic second line. It is the will of heaven that true progress can only proceed from correctness. If the action of the subject is incorrect he will fall into error, and it will be unfortunate for him to move in any direction. Where can one with the illusion of innocence proceed? Can anything be accomplished by someone without the assistance of heaven's will?
Legge: Of the two Chinese characters which symbolize Innocence, one is the symbol of being reckless, and often of being insincere; these two characters in combination describe a state of entire freedom from such a condition. The subject of the hexagram therefore, is one who is simple and sincere. This quality is characteristic of heaven, and of the highest style of humanity. The figure is an essay on this noble attribute. But an absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence and the greater his success. But let him see to it that he never swerve from being correct.
Anthony: Innocence means to let go of the present, thereby letting the future become what it will and being at peace with it… When we have learned to do a thing for its own sake, we know the meaning of innocence… In keeping our minds open and free, we are able to meet unexpected events with the help of the Creative, which always points out the correct and most appropriate response.
NOTES AND PARAPHRASES
Judgment: Success is possible only if you are impeccably correct. If such is not the case, take no action at all. ("Let him who is without sin cast the first stone.")
The Superior Man acts in harmony with the times.
The ancient kings in the Image are mentioned by name in seven hexagrams. (See the commentary on hexagram number 20, Contemplation, for a fuller discussion of their symbolism.) Here, the Image shows them synchronizing their laws with the "laws of nature" -- an archetypal concept which is found in many mystical traditions. Here is the alchemical version:
The individual terrestrial life should correspond to the laws governing the universe; man's spiritual aspirations should be directed to harmonize with the wisdom of God. If we accomplish this, the inner consciousness will awaken to an understanding of the influences of the stars, and the mysteries of Nature will be revealed to his spiritual perception. Paracelsus
In terms of the hexagram of Innocence, the idea is that if you are truly synchronized with your inner cosmos, if you are truly "innocent" (i.e., perfect), you may succeed under the prevailing conditions, but if you are not in complete inner accord you would be well advised to sit tight and take no action. To paraphrase the last sentence of the Confucian commentary: "Can the ego do anything advantageously without the concurrence of the Self?"
“Be ye therefore perfect, even as your father which is in heaven is perfect.” Matthew 5: 48
To use the Christian injunction in illustration: the upper trigram of Heaven is perfect, and the lower trigram of Movement is asked to reflect on how far he conforms to this ideal. In psychological terms, how do the goals of the ego compare with those of the Self, the entity to whom the Work is dedicated?
Wilhelm has some interesting commentary on this hexagram, stating that it can indicate unexpected misfortune. In his book,Lectures on the I Ching, he comments:
Wu Wang is very peculiar, and its name is not easy to translate. I have used "Innocence," or the “Unintentional." Having meanwhile thought about the matter more, I would today render Wu Wang with the term “Subconscious," even though this expression seems somewhat too modern ... That which as [Divorcement] severs life enters here into unconscious realms ... Because the shock is within and is unconscious, it cannot take its course, and therefore causes the unexpected to happen. An unexpected disaster is afoot; something may be robbed or stolen.
See line three and its commentaries for further insights into Wilhelm's ideas here.
To receive this hexagram without changing lines is tantamount to being asked if you are perfect enough to take action without harm. Sometimes, depending on circumstances, it can also suggest that your position is correct and blameless. As always, the context of your query will leave no doubt when this latter interpretation is intended. If there is doubt, rephrase the question and ask until you understand. The oracle uses ambiguity to develop your intuition -- especially so on those occasions when all you want is a quick answer.
SUGGESTIONS FOR MEDITATION
Compare what is said here about the Ancient Kings with what is said about them in hexagrams 8, 16, 20, 21, 24, and 59. What common theme unites them, and how does it relate to the concept of the Work?
Line 1
Legge: The first line, dynamic, shows its subject free from all insincerity. His advance will be accompanied with good fortune.
Wilhelm/Baynes: Innocent behavior brings good fortune.
Blofeld: Moving onward with integrity brings good fortune.
Liu: Innocent actions bring good fortune.
Ritsema/Karcher: Without Embroiling. Going significant.
Shaughnessy: The pestilence goes; auspicious.
Cleary (1): Fidelity, without error; it is auspicious to go.
Cleary (2): Going without error leads to good results.
Wu: Without vainness, he will proceed with auspiciousness.
COMMENTARY
Confucius/Legge: When he who is free from insincerity makes any movement, he will get what he desires. Wilhelm/Baynes: Innocent behavior attains its will. Blofeld: What is willed comes to pass. Ritsema/Karcher: Acquiring purpose indeed. Cleary (2): One attains one’s aspiration. Wu: He will have his aspirations fulfilled.
Legge: The first line is dynamic at the bottom of the trigram of Movement. His action will characterize all the action set forth, and will itself be fortunate. This is another way of saying that true goodness may expect good fortune, "by the appointment of Heaven."
NOTES AND PARAPHRASES
Siu: At the outset, the man follows the original pure impulses of his heart. His aims will be achieved.
Wing: Acting with integrity and spontaneity will bring you success. You may trust your instincts, because there is goodness in your heart. Good fortune is willed.
Editor: This is a very favorable line, showing one who is worthy and able to advance under the conditions described in the Judgment.
Innocence has nothing to dread. Racine
A. Maintain an open mind and follow the intuition of the heart.
Line 3
Legge: The third line, magnetic, shows calamity happening to one who is free from insincerity -- as in the case of an ox that has been tied up. A passer-by finds it and carries it off, while the people in the neighborhood have the calamity of being accused and apprehended.
Wilhelm/Baynes: Undeserved misfortune. The cow that was tethered by someone is the wanderer's gain, the citizen's loss.
Blofeld: Unexpected calamity. Someone ropes an ox and leads it off -- a gain to the passer-by but a loss to the farmer who owns it!
Liu: An unexpected misfortune: the cow is tied up, and a passerby takes it. The passerby gains, the villagers are in trouble.
Ritsema/Karcher: Without Embroiling's calamity. Maybe attaching's cattle. Moving people's acquiring: Capital people's calamity.
Shaughnessy: The pestilence's disaster: someone ties it to an ox. The traveling man's gain, is this of the city man.
Cleary (1): The misfortune of fidelity; a tethered ox is a gain for a traveler, misfortune for the townspeople.
Cleary (2): The misfortune of no error, etc.
Wu: There are hazards despite freedom from vainness. For instance, a villager ties an ox here, but a passerby leads it away. The villager ends up with a loss.
COMMENTARY
Confucius/Legge: The passer-by gets the ox -- this proves a calamity to the people of the neighborhood. Wilhelm/Baynes: If the wanderer gets the cow, it is the citizen's loss. Blofeld: The former gains an ox at the cost of the owner's suffering. [The calamity may be threatening us. Otherwise, the implication is that we cannot avoid gaining something at severe cost to others.]Ritsema/ Karcher: Capital people, calamity indeed. Cleary (2): When a traveler finds the cow, it is a misfortune for the local people. Wu: The passerby gets the ox and the villager faces a loss.
Legge: Sometimes calamity may befall the best of us, even when there is freedom from insincerity. Line three, being magnetic in a dynamic place, is vulnerable to this misfortune. The people of the neighborhood are of course entirely innocent. On line three it is said: "The superior man seeks simply to be free from insincerity, and leaves the question of happiness and calamity to Heaven.”
NOTES AND PARAPHRASES
Siu: Undeserved calamity comes to the sincere person. Unexpected misfortunes of this kind, however, do not throw the superior man off stride.
Wing: Undeserved and unexpected misfortune may come your way. It will pass. An attitude of Innocence does not preclude bad luck, as such shifts of fortune are unavoidable. However, an innocent posture should not be abandoned for it can reveal new ways of dealing with problems.
Anthony: Situations occur which are negative, and it is not our fault. Nevertheless, we must adjust to them with acceptance. To fail to do so will only bring on further misfortune. We should not let negative events destroy our innocence of mind.
Editor: The symbolism usually implies that you have just been wronged through no fault of your own. Cleary’s Buddhist commentary introduces a different interpretation: “This represents the unbalanced and aberrant who cling to a principle that is without error and make it into a misfortune. When a traveler finds the cow, why then cling to principle and seek a reward from the local people? Is this not misfortune extending to the innocent?” Note that the references to the innocent villagers’ culpability in Legge, Liu and Cleary-2 suggest there may be hidden nuances to this line.
Yes, injustice committed by another is an injustice for the one who has committed it and he is not released from his responsibility. But, considered within the universal order, it is not an injustice in the cosmos, not even for the one who has suffered it. It is a necessary occurrence. If the one who undergoes it is a good man, it will have for him a happy issue. One must not believe this cosmic order to be "not of the gods" or unjust. It distributes exactly to each what is fitting to each. But we are ignorant of the causes and that accords our ignorance the occasion for blaming it. Plotinus --The Enneads
A. "Into each life some rain must fall."
B. It’s probably just karma at work: don’t make it worse.
Line 5
Legge: The fifth line, dynamic, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy in his recovery.
Wilhelm/Baynes: Use no medicine in an illness incurred through no fault of your own. It will pass of itself.
Blofeld: Unexpected illness, but it will be best not to treat it.
Liu: For an unexpected illness, use no medicine. Good fortune will follow.
Ritsema/Karcher: Without Embroiling's affliction. No medicinal herbs, possessing rejoicing.
Shaughnessy: The pestilence's illness: there is no medicine but there is happiness.
Cleary (1): For sickness without error don’t use medicine; there will be joy.
Wu: He feels sick being free from vainness. He will be happy for having taken no medicine.
COMMENTARY
Confucius/Legge: Medicine in the case of one who is free from insincerity should not be tried at all. Wilhelm/Baynes: One should not try an unknown medicine. Blofeld: What this really means is that we should avoid applying untried remedies. Ritsema/Karcher: Not permitting testing indeed. Cleary (2): Medicine should not be tried when nothing is wrong. Wu: No medicine should be taken for being free from vainness.
Legge: Line five is dynamic in the central place of honor, and has a proper correlate in line two. Hence he must possess the qualities of the hexagram in perfection. Nevertheless, he is sick or in distress. He need not be anxious -- without his efforts a way of escape will be opened for him. The idea is that sickness shouldn't happen to one who is perfectly sincere, and if it does happen it must refer to some inexplicable will of Heaven. If such is the cause, then so shall it cure.
NOTES AND PARAPHRASES
Siu: Unexpected evil comes to the man through no fault of his own. He should not anxiously resort to hasty remedies. Nature will overcome the evil in her own way and at her own pace.
Wing: What may appear as an unfortunate turn of events has internal causes. External remedies will not solve the problem. What is occurring is an inner process. Let nature take its course. The solution will come of itself.
Editor: Wilhelm observes: "That he appears ill comes from his way of taking the illnesses of others upon himself.” This can refer to both other people in the outer world, or to "others" in the inner world of the psyche -- our autonomous drives, appetites, emotions, etc. The psychological concept of "co- dependence” often applies to this line.
I have reflected a great deal upon the magical powers of the soul of man, and I have discovered a great many secrets in Nature, and I will tell you that he only can be a true physician who has acquired this power. If our physicians did possess it, their books might be burnt and their medicines be thrown into the ocean, and the world would be all the more benefited by it. Paracelsus
A. Do nothing and things will improve by themselves.
B. You bear the illusions of others as if they were your own. Co-dependence helps nobody.
C. "If it ain't broke, don't fix it."
Line 6
Legge: The sixth line, dynamic, shows its subject free from insincerity, yet sure to fall into error if he takes action. His action will not be advantageous in any way.
Blofeld: If it is unexpected, a journey now would be injurious. This is a time favorable for those with no destination in view.
Liu: Innocent action brings disaster. No advantage.
Ritsema/Karcher: Without Embroiling. Moving possessing blunder. Without direction: Harvesting. [Without direction: Harvesting, WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: The pestilence's motion; there is an inspection; there is no place to benefit.
Cleary (1): If fidelity in action has faults, there is no benefit. [This is fidelity not knowing when enough is enough.]
Cleary (2): Even if there is no error, action involves misfortune, so no benefit is gained. [This refers to clinging to a constant and not knowing how to change adaptively.]
Wu: Even without vainness, he will face calamities if he chooses to act. There is nothing to gain. [The sixth is not a position for doing anything aggressively. There is nothing sensible for the sixth to undertake. Doing what is not supposed to be done is an overextension.]
COMMENTARY
Confucius/Legge: Action is inappropriate now because the time for it has passed. Wilhelm/Baynes: Action without reflection brings about the evil of bewilderment. Blofeld: An unexpected journey now would plunge us into a state of dangerous exhaustion. Ritsema/Karcher: Exhaustion's calamity indeed. Cleary (2): Action without error involves misfortune when it comes to an impasse. Wu: the action taken without vainness will result in calamities from overextension.
Legge: Line six is at the top of the hexagram, and comes into the field when the action has run its course. He should be still, and not initiate any fresh movement. When a thing is over and done, submission and acquiescence are what are required -- not renewed attempts at action.
Anthony: When innocent action begins to meet with resistance, it is best to disconnect and fall back on acceptance. We should work with a situation only when it works with us, going only so far as openness in the other person allows. Waiting quietly without ulterior designs means to truly disconnect, inwardly, and go on our way.
NOTES AND PARAPHRASES
Siu: The time is not ripe for further progress. The man keeps still. Activities in opposition to fate will not help him in any way.
Wing: Progress is impossible. Even innocent actions will create chaos. Do not attempt anything new, nor try to improve upon your surroundings. Do not do anything at all.
Editor: Wilhelm compares the import of this line to line six of The Dynamic:"Arrogant dragon will have cause to repent.” Ritsema/Karcher’s “In order to take advantage of the situation, do not impose a direction on events” puts a slightly different spin on the meaning, suggesting that circumstances will improve if you can keep from meddling.
Today's achievement is only tomorrow's confusion. -- W. D. Howells
A. Ignorant choices create confused consequences.
B. Sit tight -- allow the situation to unfold without taking action.
62 Small Powers
Other titles: Preponderance of the Small, The Symbol of Excess in Small Things, The Small get by, Slight Excess, Small Exceeding, Small Surpassing, Excess of the Small, Small gains, Conscientiousness, Smallness in Excess, Exceeding the Mean, Proliferation of Details, "Like a bird, do not fly too high or attempt too much because this will lead to disaster." -- D.F. Hook
Judgment
Legge:Small Powers indicates that there will be progress and attainment in small affairs, but not in great affairs. It will be advantageous to be firm and correct. It is like the song of a flying bird: It is better to descend than to ascend. In this way there will be good fortune.
Wilhelm/Baynes:Preponderance of the Small. Success. Perseverance furthers. Small things may be done; great things should not be done. The flying bird brings the message: It is not well to strive upward, it is well to remain below. Great good fortune.
Blofeld:The Small Get By -- success! Persistence in a righteous course brings reward. Small things can be accomplished now, but not great ones. When birds fly high, their singing is out of tune. The humble, but not the mighty, are favored now with great good fortune. [To aim high now would be to put ourselves out of accord with the times.]
Liu:Slight Excess. Success. Continuing is of benefit. Undertaking small things, not great things. The song of the flying bird. It is not good to go up; it is good to stay below. Great good fortune. [Slight Excess signifies the slight excess or small mistake that can prevent the achievement of great things.]
Ritsema/Karcher:Small Exceeding, Growing. Harvesting Trial. Permitting Small
Affairs. Not permitting Great Affairs. Flying bird: abandoning's sound. Above not proper, below proper. The great significant. [This hexagram describes your situation in terms of an overwhelming variety of encounters and details. It emphasizes that an excessive concern with adapting yourself to these inner and outer events is the adequate way to handle it...]
Shaughnessy: Small Surpassing : Receipt; beneficial to determine; possible for little service, but not possible for great service. The sound left by the flying bird is not proper for ascent but is proper for descent; greatly auspicious.
Cleary (1):Predominance of the small is developmental, beneficial if correct. It is suitable for a small affair but not for a great one. The call left by a flying bird should not rise but descend. This is very auspicious.
Cleary (2):Small excess turns out all right. It is beneficial to be correct. It is all right for small matters, not for great matters. A flying bird leaves its cry; it should not ascend but descend – then there will be great good fortune.
Wu: Excess of the Small indicates pervasiveness and the advantage of being persevering. One may succeed in doing small business, but not big one. Like the lingering sound of a bird flying by, it is not suitable to go upward, but suitable to go downward. Great fortune.
The Image
Legge: The image of thunder above a hill forms Small Powers. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.
Wilhelm/Baynes: Thunder on the mountain: the image of Preponderance of the Small. Thus in his conduct the superior man gives preponderance to reverence. In bereavement he gives preponderance to grief. In his expenditures he gives preponderance to thrift. [The superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions.]
Blofeld: This hexagram symbolizes thunder over the mountains. The Superior Man now acts with too much reverence, experiences too much sorrow from bereavement and is overly thrifty in satisfying his needs.
Liu: Thunder over the mountain symbolizes Slight Excess. The superior man's conduct is overly humble; In mourning he laments exceedingly, and he is stingy in his spending.
Ritsema/Karcher: Above mountain possessing thunder. Small Exceeding. A chun tzu uses moving Exceeding to reach-to courtesy. A chun tzu uses losing Exceeding to reach-to mourning. A chun tzu uses availing of Exceeding to reach-to parsimony.
Cleary (1): There is thunder over a mountain, exessively small. Thus superior people are excessively deferential in conduct, excessively sad in mourning, excessively frugal in consumption.
Cleary (2): Thunder over a mountain – small excess. Genteel people are exceedingly deferential in conduct, exceedingly sad in mourning, and exceedingly abstemious in consumption.
Wu: Thunder rolls over the mountain; this is Excess of the Small. Thus the jun zi conducts himself with a little excess in respect to others, a little excess in sorrow at mourning, and a little excess in frugality in expenditure.
COMMENTARY
Confucius/Legge: In Small Powers we see the magnetic lines exceeding the others, and giving the intimation of progress and attainment. To be advantageous, such excesses must be associated with firm correctness, and must always be in harmony with the requirements of the time. The magnetic lines are in the central places, and hence it is said that small excesses may be done in small affairs with good effect. Of the dynamic lines, one is not in its proper place, and the other is not central; thus it is said that small excesses should not be done in great affairs. In the hexagram we have the symbol of the flying bird, whose song reminds us that it is better to descend than ascend. To ascend is contrary to what is reasonable in the case, while to descend is natural and right.
Legge: The meaning of this hexagram in which an excess of yin lines prevails, may be grasped by contrasting its image with that of hexagram number twenty-eight, Critical Mass, in which an excess of yang lines prevails. Here the idea is the prevalence of small or inferior powers, and the lesson to be learned is how to distinguish essentials from non-essentials. Is it ever good to deviate from the established course of procedure? The answer is that it is permissible only in small matters, but never in matters of import. Sometimes form may be dispensed with, but never substance, and the thing must always be done responsibly and with appropriate humility. The symbol of the bird is to teach humility -- it is better for it to descend, keeping near to where it can perch and rest, than to ascend into the homeless regions of the upper air.
NOTES AND PARAPHRASES
Judgment: Ground your flights of fancy.
The Superior Man bends over backwards to be correct.
Small Powers shows the preceding figure of Inner Truth turned inside-out. Here the magnetic lines are all on the outside -- uncontained and uncontrolled. The hexagram often reflects a situation in which the "archetypes": the passions, appetites, emotions, drives and instincts have left their proper places within the psyche and are flying free like birds escaped from the zoo. Most of the lines either depict the danger of such a situation or warn about how to control it.
In this inflated, compulsive state of identity, we and the drive are at our most harmful; the drive will unfold and we will act out its extreme, inappropriate and destructive side. In the process we get the worst of it, along with the other people involved. The wrong thing usually happens at the wrong time and in the wrong place. A capacity for moving toward differentiation and transforming the drive will not arise until the state of identity has been dissolved. This requires a confrontation of the drive as a Thou, as something that is not I, as something separate from ourselves. Only at this point can the inner dialogue begin. Until then the drive remains unconscious, primitive and destructive. Only after the identity has been dissolved by learning to experience the drive as an autonomous entity that is separate from the ego, do we get a chance to choose a right time and place and to develop the positive potential of the drive. E.C. Whitmont --The Symbolic Quest
Interestingly, the only line that seems to be correctly "out of its cage" is the second -- suggesting a situation in which an intuitive inner wisdom takes proper precedence over the usual firm correctness of "reason."