Getting out of reality
One uses tranquilizers to overcome a difficult ordeal. taoscopy.com
Nourishment27
Focus on sustenance and nourishment, both physical and spiritual. Evaluate the sources from which you draw energy and wisdom. Guard against meaningless indulgence and seek genuine fulfillment.
↓ Line 4
Seeking nourishment from a higher source brings good fortune. Be vigilant and discerning.
↓ Line 5
Staying true to your principles brings good fortune. Avoid taking unnecessary risks.
↓ 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.
Original Readings
27 Nourishment
Other titles: The Corners of the Mouth, Providing Nourishment, The Symbol of the Cheek and of Nourishment, Jaws, Lower Jaw, Nurturing, Swallowing, Sagacious Counsel, Nourishing, To Feed, "Can mean money, usually as the result of effort." -- D.F. Hook
Judgment
Legge:Nourishmentindicates good fortune through firm correctness. Make sure you know what you are feeding, and determine your proper diet.
Wilhelm/Baynes: The Corners of the Mouth . Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.
Blofeld: Nourishing. (Nourishment -- literally Jaws) [The form of this hexagram readily brings to mind the 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.] Righteous persistence brings good fortune. Watch people nourishing others and observe with what manner of things they seek to nourish themselves. [For this will teach us a lot about their characters.]
Liu: Nourishment. Continuing leads to good fortune. Observe the providing of nourishment and the food someone seeks for himself.
Ritsema/Karcher: Jaws, Trial: significant. Viewing Jaws. Originating-from seeking mouth substance. [This hexagram describes your situation in terms of nourishing and being nourished. It emphasizes that opening in order to take things in as well as providing to others is the adequate way to handle it...]
Shaughnessy:Jaws: Determination is auspicious. View the jaw; oneself seeking the mouth's fullness.
Cleary (1): In nourishment, it is good to be correct. Observe nourishment, and seek fulfillment for the mouth by yourself.
Cleary (2): Nourishment is good if correct. Observe nourishment, and seek food by yourself.
Wu: Nurturing indicates that with perseverance there will be auspiciousness. People should observe the principle of nurturing and find proper foods for nourishment.
Hua-Ching Ni: In nourishment, one should seek the right nutrition and not be tempted by what others enjoy.
The Image
Legge: The image of thunder under a mountain forms Nourishment. The superior man, in accordance with this, controls his speech and regulates his eating and drinking.
Wilhelm/Baynes: At the foot of the mountain, thunder: the image of The Corners of the Mouth. Thus the superior man is careful in his words and temperate in eating and drinking.
Blofeld: 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. [The lower trigram, thunder, also represents the power of quickening growth; hence its place in a hexagram concerned with nourishment.]
Liu: Thunder rolling around the foot of the mountain is the symbol of Nourishment. The superior man is cautious in his speech; he restrains and regulates his eating and drinking.
Ritsema/Karcher: Below mountain possessing thunder. Jaws. A chun tzu uses considering words to inform. [A chun tzu uses] articulating to drink and take-in.
Cleary (1): There is thunder beneath the mountain. Superior people are careful about what they say, and moderate in eating and drinking.
Cleary (2): … Leaders are prudent in speech, moderate in consumption.
Wu: There is thunder below the mountain; this is Nurturing. Thus the jun zi speaks with caution and drinks and eats with moderation.
COMMENTARY
Confucius/Legge: 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.
Legge: The character ofNourishment is the symbol of the upper jaw, but the image of the hexagram suggests a whole mouth with undivided lines at top and bottom, and divided lines between them. The bottom line is in 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.
NOTES AND PARAPHRASES
Judgment:Nourishment asks you to examine your motives in the allocation of your energy. Willpower creates a well- balanced apportionment.
The Superior Man controls his expression and monitors his appetites.
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 correct. 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 Nourishmentthe lesson is that non-action feeds and strengthens the psyche.
All actions are the expression of 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
SUGGESTIONS FOR MEDITATION
Compare the Image of Nourishment in this hexagram with those in hexagram number five, Waiting; number forty-eight, The Well; and number fifty, The Sacrificial Vessel.
Line 4
Legge: The fourth line, magnetic, shows one looking downwards for the power to nourish. (Sic.) There will be good fortune. Looking with the downward unwavering glare of a tiger, and with her desire that impels her to spring after spring, she will fall into no error.
Wilhelm/Baynes: Turning to the summit for provision of nourishment brings good fortune. Spying about with sharp eyes like a tiger with insatiable craving. No blame.
Blofeld: Nourishment on the mountain peak -- good fortune! He glares like a tiger stalking its prey so ardent is his look -- no error! [This line, like the second line, suggests a recluse; but in this case he is well qualified for the spiritual life and obviously gains the fruit of his endeavor. His tigerish glance calls to mind a Master of Zen or, rather, a Taoist sage who has reached a similar stage of enlightenment.]
Liu: Seeking nourishment from the top of the mountain brings good fortune. One stares like a starving tiger stalking its prey. No blame.
Ritsema/Karcher: Toppling jaws. Significant. Tiger observing: glaring, glaring. His appetites: pursuing, pursuing. Without fault.
Shaughnessy: Upside-down jaw; auspicious. The tiger looks with eyes downcast, his appearance is so sad; there is no trouble.
Cleary (1): Reverse nourishment is auspicious. The tiger watches intently, about to give chase. No fault.
Wu: There is reversed nurture. Auspicious. Like the attentive gazing of a tiger, he chases after his desires. There will be no error.
COMMENTARY
Confucius/Legge: This shows how brilliant will be the diffusion of the power from her superior position. Wilhelm/Baynes: The one above spreads light. Blofeld: The good fortune is due to light shed from above. Ritsema/Karcher: Spreading-out shining above indeed. Cleary (2): Giving out light from above. Wu: The favors from above are illustrious.
Legge: With line four we pass into the upper trigram. She is next to the ruler's place in line five, and bent on nourishing and training all below. Her proper correlate is the dynamic first line, and although she is weak in herself, she looks with intense desire to the first line for help (Sic.), and there is no error.
NOTES AND PARAPHRASES
Siu: The man in a high position recognizes the need for able helpers to pursue his lofty aims for the good of the people. He looks for the required talent with the searching glare of a hungry tiger.
Wing: Any desire to energetically nourish others will meet with success. You are in a position to be supportive and influential, although you may need to enlist help. Look for clever people to aid you. There is no mistake in this.
Editor: Wilhelm, Blofeld and Liu all show this line turning upward to a summit or mountain peak for her source of nourishment, and the Confucian commentaries are rendered in terms of light shining down from above. Legge's translation and commentary are not in accordance with this, and hence misleading. The image is one of turning upward for the inspiration to nourish those below. It suggests an ego gaining its power from the Self in order to correctly nourish subordinate complexes within the psyche. The fourth line represents the minister: symbolically, the ego as facilitator of the Work in spacetime. The image of the tiger suggests the fervor of dedication to a higher idea.
Blessed are they who hunger and thirst after righteousness: for they shall be filled. Matthew 5: 6
A. A higher alliance creates the strength to manage inferior forces.
B. Turn toward your inner light, then reflect it into the world.
C. The ego follows higher principles to effect changes in subordinate entities.
Line 5
Legge: The fifth line, magnetic, shows one acting contrary to what is regular and proper; but if she abides in firmness, there will be good fortune. She should not, however, try to cross the great stream.
Wilhelm/Baynes: Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
Blofeld: Normal ways are abandoned. Righteous persistence will bring good fortune to those who stay where they are. The great river (or sea) must not be crossed. [In such abnormal times, it is best to stay at home.]
Liu: One strays from the path. Remaining in the correct way brings good fortune. Don't cross the great water. [With another's help, one will...achieve his goals.]
Ritsema/Karcher: Rejecting the canons. Residing-in Trial significant. Not permitting wading the Great River.
Shaughnessy: Threshing the warp; determination about dwelling is auspicious; one may not ford the great river.
Cleary (1): Going against the constant. It is good to abide in rectitude. It will not do to cross great rivers.
Cleary (2): Brushing aside the constant, it is good to remain upright, but it will not do to cross a great river.
Wu: It violates normal way of doing things. Should he stay firm, there will be good fortune. He may not cross the big river.
COMMENTARY
Confucius/Legge: The good fortune from abiding in firmness is due to her docility in following the line above. Wilhelm/Baynes: The good fortune comes from following the one above devotedly. Blofeld: The good fortune attainable by such people consists in being able to obey their superiors most willingly. Ritsema/Karcher: Residing in Trial's significance. Yielding uses adhering-to the above indeed. Cleary (2): What is good about remaining upright is following those above docilely. Wu: The docility of following the one above.
Legge: Line five is not equal to the requirements of her position, but with a firm reliance on the dynamic sixth line there will be good fortune. However, she shouldn't engage in the most difficult undertakings.
Anthony: The Sage cannot make us strong. Although we are dependent on his guidance, we must do the work of disciplining our inferiors.
NOTES AND PARAPHRASES
Siu: The man realizes his personal deficiencies in strength and knowledge to discharge his assigned responsibilities. He seeks and follows the advice of a spiritual superior, who is unknown to the public. Persevering under such guidance will bring success. But he must recognize his dependency and not assume great undertakings alone.
Wing: Although you are aware of the need to nourish and affect others, you lack sufficient strength to do so unaided. You must take an indirect approach and depend upon a strong superior to accomplish the deed. Don't try it on your own.
Editor: This line can suggest that an unconventional ("improper”) action is justifiable under the prevailing conditions. Blofeld interprets the line in terms of correctly abandoning normal procedures; Wilhelm and Liu render images of getting off of a "proper” path, but still retaining appropriateness. Because this fifth line ruler seeks help from the sixth line above, the image suggests an ego obeying the higher laws of the Self. The implication is that some form of unconventional action may be valid under the prevailing circumstances as long as one doesn't attempt too much. In other words, the expected, conventional (or your usual) response may be inappropriate in the current situation. Meditate to obtain intuitive guidance.
The greatness of historical personalities has never lain in their abject submission to convention, but, on the contrary, in their deliverance from convention. They towered up like mountain peaks above the mass that still clung to its collective fears, its beliefs, laws, and systems, and boldly chose their own way. To the man in the street it has always seemed miraculous that anyone should turn aside from the beaten track with its known destinations, and strike out on the steep and narrow path leading into the unknown. Jung -- The Development of Personality
A. The ego looks to the Self for guidance and takes no action which is not so inspired, even if this means that one appears unconventional.
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?