Wiki I Ching

Clouded Perception 36.2.3.4 → 54 The Marrying Maiden

From
36
Clouded Perception
To
54
The Marrying Maiden

Finishing one's corrections
One has corrected some weaknesses, but this is not enough in the eyes of the opponents.
 taoscopy.com


Clouded Perception 36
Stay resilient amidst adversity.
When in challenging circumstances, maintain inner clarity and integrity while concealing your light from those who may not understand or appreciate it.
Patience and perseverance are key.

↓
Line 2
Despite injury or setbacks, one should continue to strive forward with determination and strength, leading to eventual success.

↓
Line 3
In challenging times, patience is required.
Immediate success is unlikely, and one must be prepared for setbacks.

↓
Line 4
Understanding the core of the problem allows one to find a way out of adversity.
Insight leads to liberation.

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The Marrying Maiden 54
Proceed cautiously, recognizing limitations and external influences.
Adapt to circumstances with humility and patience, but remain aware of your own path and intentions.



Original Readings

36
Clouded Perception


Other titles: Darkening of the Light, The Symbol of the Appearance of Clear Intelligence Wounded, Injury, Wounding of the Bright, Brightness Hiding, Calling Pheasant, The Darkened Light, Concealment of Illumination, Injury of Illumination, Light Obliterated, Intelligence Unappreciated, Censorship, Hiding One's Light, The Dark Night of the Soul, Ignorance "Not necessarily as bad as it sounds, may just mean being restricted or restricting yourself." -- D.F. Hook

 

Judgment

Legge: Under the conditions of Clouded Perceptionbe aware of the difficulty of your position and maintain firm correctness.

Wilhelm/Baynes: Darkening of the Light. In adversity it furthers one to be persevering.

Blofeld:Darkening of the Light. Righteous persistence in the face of difficulty brings reward.

Liu:Darkening of the Light. It benefits one to carry on through hard times.

Ritsema/Karcher: Brightness Hiding, Harvesting: drudgery, Trial. [This hexagram describes your situation in terms of intelligence hidden or harmed. It emphasizes that deliberately concealing your light by entering what is beneath you is the adequate way to handle it. To be in accord with the time, you are told to: hide your brightness!]

Shaughnessy: Calling pheasant: Beneficial to determine about difficulty.

Cleary (1): In concealment of illumination, it is beneficial to be upright in difficulty.

Cleary (2): When illumination is damaged, it is beneficial to be upright in difficulty.

Wu:Light Obliterated indicates that it is advantageous to be persevering in time of danger.


The Image

Legge: The sun enters the earth -- the image ofClouded Perception.The superior man manages his subordinates and shows his intelligence by keeping it hidden.

Wilhelm/Baynes: The light has sunk into the earth: the image of Darkening of the Light. Thus does the superior man live with the great mass: He veils his light, yet still shines.

Blofeld: This hexagram symbolizes light hidden within the earth. In governing the people, the Superior Man, though taking care to conceal his light, nevertheless shines.

Liu: The sun sinking under the earth symbolizes the Darkening of the Light. In approaching the people the superior man veils his brightness, yet still has glory.

Ritsema/Karcher: Brightness entering earth center. Brightness Hiding. A chun tzu uses supervising the crowds to avail-of darkening and-also Brightening.

Cleary (1): Light enters into the earth, illumination is concealed.Thus do Superior people deal with the masses, acting unobtrusively while in fact illuminated. [When practitioners of the Tao are among the masses, if they use their illumination too much, they will startle the ignorant and amaze the worldly, easily bringing on abuse and slander.]

Cleary (2): Illumination goes underground, in concealment of illumination. In dealing with the masses, true leaders act unobtrusively while in fact being illuminated. [What sages learn is to become daily more illumined unbeknownst to others.]

Wu: The light enters the earth; this is Light Obliterated. Thus the jun zi uses the spirit of dimness in place of brightness to administer affairs of the populace. [By “dimming” his internal strength, he would make people feel that he is one of them.]

 

COMMENTARY

Confucius/Legge: The image of Brightness entering into the midst of the earth suggests clarity that has been wounded or obscured. The lower trigram shows Clarity, the upper Docility. King Wen had both of these qualities, yet he was involved in great difficulties. The individual concerned should obscure his brightness. Thus was Count Chi able to correctly maintain his mind and intent amidst the difficulties of his situation.

Legge: This hexagram shows an able officer going forth in the service of his country, notwithstanding the occupancy of the throne by a weak and unsympathetic ruler. Hence the name Clouded Perception or Intelligence Wounded -- that is, injured and oppressed. The lesson of the figure is to show how such an officer will conduct himself and maintain his purpose.

King Wen was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the Count of Chi, who was a member of the House of Shang. He could do nothing that would help on its downfall.

 

NOTES AND PARAPHRASES

Judgment: Recognize a difficult situation and use your willpower to cope with its restrictions.

The Superior Man manages the situation by subduing his need to speculate, meddle, or call attention to himself. (Alternate: When in the presence of arrogance, the wise man plays the fool.)

The thirty-fifth hexagram shows the trigram of Clarity progressing over the earth -- an image of advancing awareness. The thirty-sixth hexagram is the inverse of this -- it shows the trigram of Clarity swallowed up by the earth. If the image of Advance of Consciousness symbolizes noon, when the sun is at the midheaven, then Clouded Perception symbolizes midnight, when the sun is at the Imum Coeli, or undersky. It is a time of maximum darkness, maximum ignorance; a time when the dark forces of the unconscious are at their strongest. We are reminded of the Dark Night of the Soul, an inescapable and inevitable phase of the Work:

When, at length, they have practiced themselves for some time in the journey of virtue, persevering in meditation and prayer, wherein, with the suavity and relish they have found, they have become detached from worldly things, and acquired some spiritual strength in God, so as to be able to curb the creature appetites and in some small degree suffer for God some slight load and dryness, without turning back at the crucial moment; when, to their thinking, they are proceeding in these spiritual exercises to their entire satisfaction and delight; and when the Sun of Divine favors seems to them to shine most radiantly upon them, God darkens all this light, and shuts the door and fountain of the sweet spiritual water, which they were wont to drink in God as often and as long as they chose ... and thus, he leaves them in darkness so profound that they know not whither to direct the sense of the imagination and speculations of the mind.
St. John of the Cross

The Dark Night of the Soul is the universal experience of everyone who follows the way beyond the tried and true paths of the spiritual dilettante. It is an archetypal filter for determining the survival of the fittest in psychic evolution. For those who have entered this phase of the Work, it is good to remember that no one is given a test that they can't pass if they sincerely want to.

The situation in line five of this hexagram means little to one who is unacquainted with Chinese history. In its essence, the story of Count Chi concerns a superior man who was imprisoned by an evil emperor. The only way that he could survive this dark time was to feign insanity. Thus the message in the Image counsels us to show our intelligence by concealing it. There is a wide range of applications for this rule, and perhaps Lao Tse gives us the best paraphrase of the idea in his famous aphorism: He who knows does not speak; He who speaks does not know.

In terms of the Work this can mean that one must firmly understand that there are some things which cannot be shared with just anyone. Inner work is very fragile until it has had time to crystallize, and to expose its truths to the harsh light of unsophisticated intellect is to risk severe damage to the process of individuation.

One must not tell people of things they cannot grasp. There are mysteries that cannot be shared with everybody ... Some things can be told to no one and a secret told to a wrong person is destructive and even irresponsible.
M.L. Von Franz -- The Feminine in Fairytales

This hexagram can symbolize many situations, but sometimes it is a suggestion that you are ignorant or "in the dark" about the true state of affairs now prevailing.


Line 2

Legge: The second line, magnetic, shows its subject with clouded perception and wounded in the left thigh. She saves herself by the strength of a swift horse, and is fortunate.

Wilhelm/Baynes: Darkening of the light injures him in the left thigh. He

gives aid with the strength of a horse. Good fortune. [Here the Lord of

Light is in a subordinate place and is wounded by the Lord of Darkness. But

the injury is not fatal; it is only a hindrance. Rescue is still possible.]

Blofeld: Though injured in the left thigh, he made use of a horse in relieving distress -- good fortune!

Liu: The darkened light injures his left thigh, but he is saved by a strong horse. Good fortune.

Ritsema/Karcher: Brightness Hiding. Hiding tending-towards the left thigh. Availing-of a rescuing horse, invigorating significant.

Shaughnessy: The calling pheasant is wounded in the left thigh; herewith hold aloft the horse's vitality; auspicious.

Cleary (1): Concealment of illumination. Getting hurt in the left leg calls for rescue; if the horse is strong, it bodes well.

Wu: His left thigh is wounded. There will be good fortune if a strong horse is used to save him.

 

COMMENTARY

Confucius/Legge: Her good fortune is due to the proper fashion of her acting according to her circumstances. Wilhelm/Baynes: The good fortune comes from [the line's] devotion to the rule. Blofeld: This good fortune results from compliance with laws and regulations. [The implication would seem to be that, when charged with emergency duties, we must persist in carrying them out at all costs.] Ritsema/Karcher: Yielding used by-consequence indeed. [By-consequence (-of), TSE: very strong connection, reason, cause, result; rule, law, pattern, standard...] Cleary (2): The luck of the second yin is in model obedience. Wu: Abiding by the principle.

Legge: Line two is magnetic, but in her proper and central place, giving us the idea of an officer, obedient to duty and the right. Her wound in the left thigh may impede her movements, but it does not disable her. She finds the means to save herself and maintain her good purpose. The "proper fashion of acting" is suggested by the magnetic line being the central place.

 

NOTES AND PARAPHRASES

Siu: The man is injured but is not disabled. He recovers and pursues his good purpose with the strength of a horse.

Wing: Rather than disabling you, a recent injury that you have sustained on your path will serve to inspire you toward affirmative and vigorous action in the direction of the general good.

Editor: The thigh is a walking muscle, giving us the power to move or act. The left is a universal symbol of the unconscious psyche and its functions. The left thigh, then, is an image of unconscious motive power, or natural motivation. To be "wounded in the left thigh" suggests an impeded natural response, as opposed to a conscious, willed response. (When associated with the idea of Clouded Perception, this may refer to a failure of insight or intuition.) A horse represents energy in general; here it may be psychic energy relating to perception -- "horse- sense," if you will. One is reminded of the centaur Chiron, the “wounded healer” of Greek myth, who was also wounded in the thigh. In astrology, Chiron symbolizes unhealable wounds, and although it may be stretching the symbolism here, dealing with such wounds is a natural part of the Work: they may be unhealable, but they must be dealt with nonetheless. In the words of an old Blues lyric: “I may get better, but I won’t get well.” Sometimes receiving this line is a hint that if you were in touch with your inner processes you wouldn't have needed to ask the question.

Fusion, inner unity, is obtained by means of "friction," by the struggle between "yes" and "no" in man. If a man lives without inner struggle, if everything happens to him without opposition, if he goes wherever he is drawn or wherever the wind blows, he will remain such as he is. But if a struggle begins in him, and particularly if there is a definite line in this struggle, then, gradually, permanent traits begin to form themselves, he begins to "crystallize."
Gurdjieff

A. Crippled by ignorance, but saved by instinct -- let horse-sense be your guide.

B. A lack of awareness has crippled your ability to respond, but the impetus of your innate sense of what is correct will carry you through.

Line 3

Legge: The third line, dynamic, shows its subject in the condition of clouded perception, hunting in the south, and taking the great chief of the darkness. He should not be eager to make all correct at once.

Wilhelm/Baynes: Darkening of the light during the hunt in the south. Their great leader is captured. One must not expect perseverance too soon.

Blofeld: Wounded while on a military expedition in the south, he still managed to capture the rebel leader. Persistence amounting to madness should be avoided.

Liu: The southern expedition of the darkened light captures the leader. Act without rushing. Continue.

Ritsema/Karcher: Brightness Hiding tending-towards the South, hounding. Acquiring its great, the head. Not permitting affliction. Trial.

Shaughnessy: The calling pheasant is wounded in the southern hunt, getting its great head; it is not permissible to determine about illness.

Cleary (1): Illumination concealed, going south hunting, catching the big chief; hasty correction won’t do.

Wu: A royal hunt in the southern country bags the head of the chieftains. It is correct to go without haste.

 

COMMENTARY

Confucius/Legge: With the aim represented by hunting in the south a great achievement is accomplished. Wilhelm/Baynes: The purpose of the hunt in the south has great success. Blofeld: His willingness to undertake the expedition to the south symbolizes determination to achieve great results. Ritsema/ Karcher: The South: hounding's purpose. Thereupon acquiring the great indeed. Cleary (2): A big catch. Wu: The goal is to make big gains.

Legge: Line three, dynamic in a dynamic place, is the topmost line of the lower trigram of Clarity. He responds to his proper correlate in line six, emblemed in this hexagram as the seat of the weak tyrant. The solar light is found in the south, to which we turn when we look at the sun at noon, and hence the subject of this line is seen as a hunter successfully pursuing his quarry. Although successful he should not be overeager to put all things right at once.

 

NOTES AND PARAPHRASES

Siu: The man encounters the chief of disorder and captures him. Despite swift victory, he is not overly eager to put all things in order in one fell swoop. Only gradualness is effective in correcting the long-standing evils.

Wing: You come face to face with the perpetrator of wrong thinking. Circumstances are such that you can effortlessly seize control of the situation. Proceed carefully. It is dangerous to attempt to abolish an old and ingrained pattern all at once.

Editor: The south is where the light is found, and to hunt there is to seek enlightenment in the matter at hand. To take the "great chief of the darkness" is to apprehend the source of the problem. To "not be eager to make all correct at once" can be a caution about imposing intellectual reasoning on emotional forces. (Line 18-2 is similar in this respect.) In its most neutral interpretation, the line suggests the comprehension of a problem.

Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious.
Jung -- Alchemical Studies

A. To understand a problem is easier than to correct it. Don't expect instant success.

Line 4

Legge: The fourth line, magnetic, shows its subject just entered into the left side of the belly of the dark land. But she is able to carry out the mind appropriate to the condition of clouded perception, quitting the gate and courtyard of the lord of darkness.

Wilhelm/Baynes: He penetrates the left side of the belly. One gets at the very heart of the darkening of the light, and leaves the gate and courtyard.

Blofeld: It is as though he had penetrated someone's left side and perceived a darkened heart as clearly as if that heart had been abstracted from its dwelling place. [The Chinese text for this line is so far from clear as to suggest that it is corrupt. My interpretation must be regarded as no more than an intelligent guess. The actual text runs something like this: "Into left side, obtain light-darkened heart -- or heart of the light-darkening -- outside the gates and courtyards (of home)." Fortunately, the commentary on this line explains the general meaning, so the matter is not of great importance.]

Liu: He penetrates the left belly (an inner place) and wins the heart (confidence) of the darkened light. Then he gets the chance to fly away from the courtyard.

Ritsema/Karcher: Entering tending-towards the left belly. Catching Brightness Hiding's heart. Tending-towards issuing- forth-from the gate chambers.

Shaughnessy: The calling pheasant is wounded in the left belly: Bagging the calling pheasant's heart, in going out of the gate and courtyard.

Cleary (1): Entering the left belly, finding the mind in which illumination is concealed, one leaves the house.

Cleary (2): … Finding the heart of illumination in concealment and going out of the house.

Wu: He enters the left side of the trunk to get at the heart of Light Obliterated. He leaves his house.

 

COMMENTARY

Confucius/Legge: Having just entered into the left side of the belly of the dark land, she is still able to carry out the idea in her mind. Wilhelm/Baynes: That is, he finds out the inmost sentiment of the heart. Blofeld: This is a way of saying that he saw clearly into the other's heart. Ritsema/Karcher: Entering tending-towards the left belly. Catching the heart, intention indeed. Cleary (2): Entering the left belly is finding the heart’s intent. Wu: For the purpose of learning the intention. [“The left side of the trunk” suggests a darkened area, referring euphemistically to the court of the tyrant king.]

Legge: Line four is magnetic, but in her proper place. She escapes from her dangerous position with little damage. The "idea in her mind" is the idea of withdrawing from the position and escaping.

 

NOTES AND PARAPHRASES

Siu: The man is in close proximity to the leader of the evil forces. Knowing the latter's secret thoughts, he recognizes that there is no hope for improvement. He therefore leaves the scene before the disastrous storm.

Wing: You are in a fine position to perceive the present situation with clarity. If it appears hopeless and doomed, as it well might, now is a good time to exit.

Editor: Left side: Universal symbol of the unconscious. Belly of the dark land: The center of the unconscious, the source of ignorance, evil, etc. Carry out the mind appropriate to the condition of clouded perception: i.e., the Judgment and Image of the hexagram. Quitting the gate and courtyard of the lord of darkness: Once you see the source of the problem, avoid it henceforth. This line is the proper correlate of line one, which describes a difficult inquiry. In some circumstances, the two lines might be thought of as a question and its answer.

The unconscious parts of the psyche are actually, as the term implies, unknown -- a fact not infrequently overlooked, for it is hard for anyone to believe that factors of which he knows nothing are functioning autonomously within his own psyche. Even when their presence has been demonstrated conclusively, it is often hard for the individual to admit their existence even to himself.
M.E. Harding --Psychic Energy

A. "Resist not evil" -- avoid it.

B. Clarify your ignorance by getting to the heart of the matter and then act accordingly.

C. You have comprehended an unpleasant truth which demands an obvious and appropriate response.

54
The Marrying Maiden


Other titles: The Marrying Maiden, The Symbol of the Marriage of the Younger Sister, Marriageable Maiden, The Marrying Girl, Subordinate, The Second Wife, Converting Maidenhood, Returning maiden, Making a young girl marry, Marrying a young girl, Marrying a Maiden, Unilateral Action, Impropriety, Improper Advances, "Deals with life and death, sex and birth. It contains a warning about a person or situation. It deals essentially with discrimination. The first step on the Path without which we are useless." -- D.F. Hook

 

Judgment

Legge:Propriety indicates that action will be evil, and in no wise advantageous.

Wilhelm/Baynes: The Marrying Maiden. Undertakings bring misfortune. Nothing that would further.

Blofeld:The Marriageable Maiden. Advance brings misfortune. No goal (or destination) is now favorable.

Liu: The Marrying Girl. Undertaking leads to misfortune. Nothing benefits.

Ritsema/Karcher: Converting Maidenhood, chastising: pitfall. Without direction: Harvesting. [Without direction: Harvesting: ... In order to take advantage of the situation, do not impose a direction on events.] [This hexagram describes your situation in terms of the changing status of someone who cannot control their circumstances. It emphasizes that finding a real field of activity through accepting this imposition is the adequate way to handle it...]

Shaughnessy:Returning maiden: To be upright is inauspicious; there is no place beneficial.

Cleary (1): Making a young girl marry: To go on will lead to misfortune; no profit is gained.

Cleary (2):Marrying a young girl. To go on an expedition leads to misfortune, with nothing gained.

Wu: Marrying a Maiden indicates that it will be foreboding to make moves. There is nothing to be gained.

 

The Image

Legge: The waters of a Marsh with Thunder over it form the hexagram of Propriety. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief that may be done at the beginning.

Wilhelm/Baynes: Thunder over the lake: the image of The Marrying Maiden. Thus the superior man understands the transitory in the light of the eternity of the end.

Blofeld: This hexagram symbolizes thunder over a pool. The Superior Man knows that, to achieve an enduring end, he must be aware of his mistakes at the beginning.

Liu: Thunder over the lake symbolizes the Marrying Girl. The superior man knows the cause of error, and persists in his virtue to the end.

Ritsema/Karcher: Above marsh possessing thunder. Converting Maidenhood. A chun tzu uses perpetually completing to know the cracked.

Cleary (1): There is thunder above a lake, making a young girl marry. Thus superior people persist to the end and know what is wrong.

Cleary (2): Thunder over a lake – Marrying a young girl. Developed people consider lasting results and know what is wrong. [The way developed people handle things is that before they take the time to ask how to start something, they first consider lasting results. If they think of lasting results, they know what is wrong with acting prematurely, like marrying an immature girl. If you understand the meaning of this, you can apply it to government and to contemplating mind as well.]

Wu: There is thunder above the marsh; this is Marrying a Maiden. Thus, the jun zi in the pursuit of lasting excellence realizes the flaws and corrects them.

 

COMMENTARY

Confucius/Legge: In the marriage of a young bride the proper relationship between heaven and earth is seen. Nothing could grow or flourish if heaven and earth did not unite. The marriage of a young bride is therefore both the commencement and goal of humanity. But here the desire of pleasure employs movement to attain union. This action will be evil because the lines are in inappropriate places, and the magnetic three and five are mounted on dynamic lines.

Legge: The Chinese phrase for this hexagram might be equivalent to the English "giving in marriage,” but there are some special meanings in this case which must be understood. The Judgment gives a bad auspice because the trigram of the Youngest Daughter is beneath the trigram of the Eldest Son. Since the action of the hexagram begins with the lowest trigram, we have two violations of propriety. First, the marriage is initiated by the woman and her friends. She goes unilaterally to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched -- there is too great a disparity in their ages. In addition, all the lines in the hexagram except the top and the bottom are in places inappropriate for them. Some commentators insist that the symbol of the contracting of a marriage in this hexagram sets forth some principles which should obtain in the relation between a ruler and his ministers.

The growth of things in nature from the interaction of heaven and earth is analogous to the increase of mankind through the interaction between male and female in marriage. The K'ang-hsi editors reconcile this good auspice with the unfavorable Judgment by saying: "The interaction of the yin and yang cannot be dispensed with, but we ought to be careful about it in the beginning in order to prevent mischief in the end.” The error here is that the desire for the marriage originated with the lady, and that she is heedless of the disparity in their ages.

 

NOTES AND PARAPHRASES

Judgment: Propriety means that unilateral action is inappropriate.

The Superior Man understands that the Work is guided from within, and that choices which ignore this truth can only retard its progress. (Present actions originate future consequences: pay heed to your choices.)

The traditional name for this hexagram is The Marrying Maiden -- a title which does not convey to modern western readers the subtlety of its symbolism. Blofeld says: "This hexagram is, on the whole, a most unfortunate omen ... We must not suppose that it deals only with marriage. What is said about the maiden symbolizes in some way or other what we may expect for ourselves within the context of our enquiry." The figure is certainly difficult, but "unfortunate" only if its import is resisted or denied: any portrayal of our situation which eliminates illusion (however painful the realization), must be regarded as a positive lesson.

Although the Confucian commentary describes this hexagram in terms of self-seeking aspiration, the wretched protagonist of the figure is not invariably culpable, and neither Judgment nor Image imply this. In addition to being at the very bottom of the social pecking order, the maiden is portrayed as half-blind, crippled and a "slave." Although condemned by the commentators for importuning a marriage that would raise her status, a close reading of the lines reveals that only the sixth place suggests possible impropriety -- the others all contain advice about how one of extremely low status should cope with restricted circumstances. The hexagram therefore can deal with either of two possible conditions: those involving Proprietyand those involving Making-do as an adaptation to adversity.

In the first instance, it is useful to compare the symbolism here with that of the preceding hexagram of Gradual Progress. There we see the organic progression of the Work allegorized as the proper marriage of a young woman. In this case, Gradual Progress has been turned upside down and the symbolism reversed: this young woman improperly pursues a marriage on her own initiative. Psychologically interpreted, it can be regarded as an image of the ego pushing its own agenda or desire for union.

The ego may move in directions and toward actions that are at variance with the intentions and standards of the Self ... The mature adult needs to recognize eventually his or her relative limitedness vis-à-vis the "Self- field" and the cosmic organism of which s/he is but a cell. We are subject to the ordering and growth intents of the entelechy of the whole.
E. C. Whitmont -- The Alchemy of Healing

To recognize our `relative limitedness “vis-à-vis the Self-field” is to renounce our claim to unilateral action. Though the ego ardently desires a marriage with the Self, only the Self can initiate such a union. Chou Tun I, an early Neo-Confucian, makes an observation which illuminates Legge's Image:

"The superior man, in accordance with this, having regard to the far-distant end, knows the mischief that may be done at the beginning. The most important things in the world are tendencies. Tendencies may be strong or weak. If a tendency is extremely strong, it cannot be controlled. But it is possible to control it quickly if one realizes that it is strong. To control it requires effort. If one does not realize early enough, it will not be easy to apply effort.”

To receive this hexagram without changing lines can be an admonition to examine your motives and actions in the matter at hand. Where are you out of line? If no obvious impropriety is involved, it could also portray an essentially impotent predicament. At such times Ritsema/Karcher's synopsis bears repetition: "This hexagram describes your situation in terms of the changing status of someone who cannot control their circumstances. It emphasizes that finding a real field of activity through accepting this imposition is the adequate way to handle it.”

 

SUGGESTIONS FOR MEDITATION

Compare Propriety with hexagram number fifty-three, Gradual Progress, then compare them both with hexagram number thirty-one,Initiative. What are the similarities in their ideas? Now look at hexagrams number eleven, seventeen and twenty-two and observe the over-all philosophy which begins to emerge.