Wiki I Ching

The Cauldron 50.1.3 → 38 Opposition

From
50
The Cauldron
To
38
Opposition

One is confronted with one's own contradictions.
 taoscopy.com


The Cauldron 50
Transformation and nourishment lead to inner and outer change.
Embrace renewal by discarding the old and refining the new.

↓
Line 1
The beginning of a process of transformation.
It is beneficial to clear away the old to make way for the new.

↓
Line 3
There may be obstacles or changes that disrupt your plans, but perseverance will lead to eventual success.

↓
Opposition 38
Conflict arises from differences.
Seek common ground and understanding to overcome separations and oppositions.
Mutual respect paves the way for harmony.



Original Readings

50
The Cauldron


Other titles: The Cauldron, The Vessel, Rejuvenation, Cosmic Order, The Alchemical Vessel, "A complete transformation of a person or circumstance." -- D.F. Hook

 

Judgment

Legge: The Sacrificial Vessel means great progress and success.

Wilhelm/Baynes:The Cauldron. Supreme good fortune. Success.

Blofeld: A Sacrificial Vessel -- supreme success!

Liu:The Cauldron. Great good fortune. Success.

Ritsema/Karcher:The Vessel, Spring significant. Growing. [This hexagram describes your situation in terms of the imaginative capacity of a sacred vessel. It emphasizes that securing and imaginatively transforming the material at hand is the adequate way to handle it. To be in accord with the time, you are told to: hold and transform things in the vessel!]

Shaughnessy:The Cauldron: Prime auspiciousness; receipt.

Cleary (1): The cauldron is basically good; it is developmental.

Cleary (2): The Cauldron is very auspiciously developmental.

Wu: The Cauldron indicates great auspiciousness and pervasiveness.

 

The Image

Legge: Wood under a fire -- the image of a Sacrificial Vessel. The superior man maintains his correctness in every situation to secure the appointment of heaven.

Wilhelm/Baynes: Fire over wood: the image of The Cauldron. Thus the superior man consolidates his fate by making his position correct.

Blofeld: This hexagram symbolizes fire upon wood. The Superior Man, taking his stance as righteousness requires, adheres firmly to heaven's decrees.

Liu: Fire above wood symbolizes the Caldron. The superior man makes his destiny firm with a correct position.

Ritsema/Karcher: Above wood possessing fire. The Vessel. A chun tzu uses correcting the situation to solidify fate.

Cleary (1): There is fire on top of wood; a cauldron. Thus do superior people stabilize life in the proper position.

Cleary (2): Fire over wood -- The Cauldron . Leaders stabilize their mandate by correcting their position.

Wu: There is fire on wood; this is The Cauldron . Thus the jun zi rectifies his position and consecrates the mandate.

 

COMMENTARY

Confucius/Legge: The image of the Sacrificial Vessel shows us wood entering a fire, which suggests the idea of cooking. The sages cooked their sacrifices to God and nourished their able ministers with feasts. We have the trigrams of Flexible Obedience and Quick Intelligence, with the magnetic line advanced to the ruler's place and responded to by her dynamic correlate below. All these things give the auspice of successful progress.

Legge: The written Chinese character for Sacrificial Vessel represents a cauldron with three feet and two "ears" used for cooking and preparing food for both the table and the altar. The hexagram pictures this vessel -- the divided first line represents the feet, the three undivided lines above represent the body, the divided fifth line shows the ears (or carrying rings), and the top line is the handle by which the container is carried or suspended from a hook.

The lesson of the hexagram is that the nourishing of men of talent and virtue intimates great progress and success. The K'ang-hsi editors point out that the distinction between hexagram number forty-eight, The Well, and this one is the difference between the nourishment of the people in general and the specific nourishing of worthy men. They add that the reality of sacrifice is nourishing in this regard.

 

NOTES AND PARAPHRASES

Judgment: You are the Sacrificial Vessel.

The Superior Man holds to the principles of the Work to attain transcendence.

The usual name for this hexagram is The Cauldron -- specifically, a type of food-containing vessel which was used in ancient China for religious sacrifices. I prefer Blofeld’s title of the Sacrificial Vessel as more evocative of the ideas presented in the figure.

When the forty-ninth hexagram of Transformation is turned upside down, it becomes the fiftieth hexagram of the Sacrificial Vessel, thus giving us some valuable insights into the nuances of meaning in each of the figures. The combined ideas of transformation and a cauldron used for sacrifices remind us of the alchemical vessel or retort which "cooked" its contents and transformed them into a higher state of matter -- turned lead into gold in the popular conception. Of course, the true esoteric purpose of the alchemist was psychological, not physical.

The vessel of the alchemists, like the circle of the psyche and the mandala, must be closed if the transformation process is to proceed satisfactorily. For the alchemists, the process took place in the material substances collected in the retort. For us, this is a symbol representing a similar process taking place within the psyche. Thus it is said that a wall must be securely built about the psyche before the reconciliation of the opposites can take place within it, and before the new center of the individual can be created. ... For if anything is lost the process is nullified and the final product will be incomplete, imperfect. So long, for instance, as the individual continues to project his deficiencies, or his values, upon circumstances or upon another, he does not have an impervious vessel ... Thus the contents essentially involved in the transformation are seen to be the irrational, instinctual, not yet human factors of the psyche, the nonego. The human and civilized factors, those subject to the will, make up the wall of the vessel.
M.E. Harding -- Psychic Energy

Now an ancient Chinese cauldron used to contain food intended for religious sacrifices is not the same thing as a hermetically sealed alchemical retort made to withstand extreme pressures, but symbolically they are identical images. The ego sacrifices its autonomy for the good of the Work in the same way that the alchemist devotes his entire life to the transformation of base metal into gold -- i.e., to transform his psyche by following the extreme discipline of the Work. Thomas Cleary’s Taoist I-Ching explicitly tells us that this is the meaning intended here:

The work of refinement is the means by which to sublimate earthly energy and stabilize celestial energy, causing the raw to ripen and the old to be renewed, whereby it is possible to illumine the mind and to solidify life. Therefore the cauldron is basically good and it has a developmental path. The basis is the potential of everlasting life of goodness; the cooking of the great medicine in the cauldron is the firing of this living potential to make it incorruptible and permanent. But in this path there is process and procedure; even the slightest deviation and the gold elixir will not form. Therefore people must first thoroughly investigate the true principle.
Liu I-ming

 

SUGGESTIONS FOR MEDITATION

In his commentary Legge mentions that the Chinese see an analogy between this figure and hexagram number forty-eight, The Well. Compare the two figures, noting the similarities between the first, third, fifth and sixth lines. The component trigrams of the Sacrificial Vessel appear in reverse sequence in hexagram number thirty-seven, Family. What other similarities are there in the two figures? How is the idea of a family analogous to the idea of a sacrificial vessel?


Line 1

Legge: The first line, magnetic, shows the cauldron overthrown and its feet turned up. But there will be advantage in getting rid of what was bad in it. Or it shows us the concubine whose position is improved by means of her son. There will be no error.

Wilhelm/Baynes: A cauldron with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.

Blofeld: To rid it of decaying remnants of meat, the vessel is turned upside down. [Some actions, though highly improper in themselves, may be properly performed if circumstances so require; a merely ritualistic conception of right and wrong is not desirable.] It is not shameful to take a concubine for the sake of bearing sons. [This is added as an example, immediately acceptable to a traditionally minded Chinese of something improper in itself which becomes proper when the motive is acceptable.]

Liu: A cauldron overturned by its legs -- it is beneficial to clean out the stagnating matter. One takes a concubine to get a son. No blame.

Ritsema/Karcher:The Vessel: toppling the foot. Harvesting: issuing-forth-from obstruction. Acquiring a concubine, using one's sonhood. Without fault.

Shaughnessy: The cauldron's upturned legs; beneficial to expel the bad; getting a consort together with her son; there is no trouble.

Cleary (1): When the cauldron overturns on its base, it is beneficial to eject what is wrong. Getting a concubine, because of her child she is not faulted.

Wu: The cauldron tips over and conveniently spills its stale food, like a man taking a secondary wife because of her son. There will be no error.

 

COMMENTARY

Confucius/Legge: The cauldron is emptied -- this is not incorrect. There will be advantage in getting rid of what was bad so that the subject of the line will thereby follow the more noble subject of line four. Wilhelm/Baynes: This is still not wrong. To follow the man of worth. Blofeld: There is nothing improper about up-ending a sacrificial vessel to rid it of decaying matter. Such actions are necessary in the pursuit of what is noble. Ritsema/Karcher: Not-yet rebelling indeed. Using adhering-to valuing indeed. Cleary (2): That is not bad. To go along with what is valuable. Wu: There is nothing to worry about. The outlook is after prominence.

Legge: Line one is magnetic, and little can be expected from her, but she has a proper correlate in the dynamic fourth line. The overthrow of the cauldron, causing its feet to be turned upward towards the fourth place empties it of what was bad in it. This is deemed fortunate, because it thereby hastens the cooperation between the two lines. A similar idea is that a concubine is less honorable than a wife --like the overthrown cauldron. But if she has a son, while the wife has none, he will be his father's heir, and the concubine-mother will share in the honor of his position.

 

NOTES AND PARAPHRASES

Siu: At the outset, the evil is being discarded. This opens up opportunities for renewal, no matter how lowly a position the man may temporarily occupy.

Wing: To attain a goal that is worthy in itself, you may need to use means that are considered unorthodox. If this goal has been a long-term objective, you may have to begin again, using entirely new methods. This is not a mistake. You can succeed no matter how inexperienced you are.

Editor: An alchemical vessel is a metaphor for the psyche undergoing the transformation of the Work. To rid the vessel of what is "bad" (Wilhelm calls it "stagnating stuff") is to rid oneself of limiting beliefs, negative emotions or whatever harmful element may be suggested by the matter at hand. After years of work, the testing process becomes increasingly refined -- one goes through long periods of stress with perfect equanimity, and begins to take pride in one's strength of will. At about that point, something will happen to evoke an emotional response, and one becomes suddenly aware that the refining process is not complete until all of the scum comes to the top and is eliminated from the psyche. The symbolism of the concubine suggests a rather humble or simple emotional component, union with which produces a new and promising synthesis.

When this part of the work has been accomplished it is as if the individual had built a psychic container, and this must be done to the very best of his ability, or it may go to pieces when the strains and stresses of the transformation process begin. For there will still remain certain things, and these usually the very darkest, that will come to light when he explores the unconscious ... These blackest shadows, that the alchemists called the state of nigredo, will probably prove to be connected with the unadapted emotions representing the nonpersonal part of the psyche, and it is most painful to realize that they actually exist within oneself.
M.E. Harding -- Psychic Energy

A. After ridding oneself of limiting beliefs, a conscious connection with basic principles brings forth new and valuable insights.

B. Expel dross and embrace simplicity.

C. The simplest, least complicated solution is the best one.

D. An image of dealing with unconscious material -- confronting one's hidden issues.

Line 3

Legge: The third line, dynamic, shows the cauldron with the places of its ears changed. The progress of its subject is thus stopped. The fat flesh of the pheasant which is in the cauldron will not be eaten. But the genial rain will come, and the grounds for repentance will disappear. There will be good fortune in the end.

Wilhelm/Baynes: The handle of the cauldron is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.

Blofeld: The handles of the Ting have been detached, so it is difficult to move it. [A delay due to some remissness on our part.] The fat of the pheasant is not eaten. [Because of our remissness an opportunity goes to waste.] Suddenly rain [An omen of good fortune, of heaven’s nourishing powers] comes, regret wanes and, ultimately, there is good fortune.

Liu: The handles of the cauldron are changed. Its activity will be obstructed. The fat of the pheasant is not eaten. Once the rain comes, regret vanishes. Good fortune in the end.

Ritsema/Karcher: The Vessel: the ears skinned. Its movement clogged. Pheasant juice not taken-in. On-all-sides rain lessens repenting. Completing significant.

Shaughnessy: The cauldron's ears are bridled: his motion is blocked; the pheasant fat is not edible; the countryside rain diminishes; regret, in the end auspicious.

Cleary (1): The lifting hooks of the cauldron are removed; the activity is impeded. Rich meat is not eaten. When it rains, lack is regretted. It turns out well.

Cleary (2): The knobs of the cauldron are removed, so its use is impeded. Pheasant fat is not eaten. When it rains, regret is removed and all is well in the end.

Wu: The cauldron’s earrings malfunction. It cannot be carried. The delicious pheasant dish is not enjoyed. Timely rain washes regret away. There will be auspiciousness in the end.

 

COMMENTARY

Confucius/Legge: There is the cauldron with the places for its ears changed -- he has failed in what was required of him in his situation. Wilhelm/Baynes: He has missed the idea. Blofeld: What is said about the handles of the Ting implies our failure in carrying out our duty. Ritsema/Karcher: Letting-go its righteousness indeed. Cleary (2): When the knobs of the cauldron are removed, it loses its meaning. Wu: It loses its usefulness.

Legge: Line three is dynamic in his proper place -- if his correlate were the magnetic line five, the auspice would be entirely good. But instead of five, his correlate is the dynamic six. What is required is that he and line five, instead of six, should be correlates. The place of the ears at five has been changed and the advance of line three is thereby stopped; the good meat in the cauldron will not be eaten. But if he keeps firm line five will eventually seek his company, the yin and the yang will mingle, and their union will be followed by the genial rain. The issue will be good.

 

NOTES AND PARAPHRASES

Siu: The man is faced with obstacles. His abilities go unnoticed and talents unused. But this is only a temporary setback, as the tension will be relieved.

Wing: Your unique talents are not being used because they are not recognized. This may be due to erroneous thinking on your part. Maintain a positive attitude about yourself, and things will change for the better.

Editor: The Wilhelm, Blofeld and Liu translations all refer to the "ears" as "handles." We are justified therefore in combining the ideas of both. Ears are the organs by which we hear, and handles are devices by which something is grasped. To hear and to comprehend what is heard are the ideas conveyed. However, the ears have been changed or altered, so the image suggests that a different message or new set of rules and/or circumstances is now operative; the old rules or concepts no longer apply. The situation has evolved, but progress is stopped because one hasn't comprehended the changes yet. "The fat of the pheasant is not eaten" is just another way of saying that one has missed the point, or has not been nourished by the new insight. However, the situation will not remain static -- a coming union of thought and feeling will create the catharsis needed to effect the transformation.

The rain showed that the tension between consciousness and the unconscious was being resolved. Although at the time I was not able to understand the meaning of the dream beyond these few hints, new forces were released in me which helped me to carry the experiment with the unconscious to a conclusion.
Jung -- Memories, Dreams, Reflections

A. The dynamics of your situation have changed, but you are still operating on old assumptions and have missed the point or not gotten the message. However, the condition is temporary and will resolve itself naturally.

B. The image suggests a stalemate followed by eventual resolution.

38
Opposition


Other titles: Opposition, The Symbol of Strangeness and Disunion, The Estranged, Opposites, Polarizing, Alienation, Distant From, Perversion, Disharmony, Separated, Contradiction, Estrangement, Incongruity

 

Judgment

Legge: Despite Mutual Alienation there will be success in small matters.

Wilhelm/Baynes:Opposition. in small matters, good fortune.

Blofeld: The Estranged -- good fortune in small matters.

Liu: Opposition. In small things, good fortune.

Ritsema/Karcher:Polarizing, Small Affairs significant. [This hexagram describes your situation in terms of things that are connected but should not join. It emphasizes that putting things in opposition while acknowledging their essential link is the adequate way to handle it...]

Shaughnessy: Perversion: Little affairs are auspicious.

Cleary (1): Disharmony. A small matter will turn out all right.

Cleary (2): Opposition, Etc.

Wu: Incongruity indicates auspiciousness for doing small things.

 

The Image

Legge: The image of fire over a marsh forms Mutual Alienation. The superior man, in accordance with this, accepts the diversities which make up the whole.

Wilhelm/Baynes: Above fire; below the lake: the image of Opposition. Thus amid all fellowship the superior man retains his individuality.

Blofeld: This hexagram symbolizes fire above and a marshy lake below. The Superior Man achieves difference through unity.

Liu: Fire above the lake symbolizes Opposition. Living with the people, the superior man distinguishes among them.

Ritsema/Karcher: Fire above, marsh below. Polarizing. A chun tzu uses concording and-also dividing. [Cf. Solve et Coagula—Ed.]

Cleary (1): Above is fire, below is a lake, disparate. Thus are superior people the same yet different.

Cleary (2): Above is fire, below is a lake – opposite. Developed people, etc.

Wu: Fire above and marsh below form Incongruity. Thus the Jun zi take separate paths, but arrive at the same goal.

 

COMMENTARY

Confucius/Legge: In Mutual Alienation we see fire ascending and water descending. We see two sisters living together whose wills move in opposite directions. However, the lower trigram of Cheerfulness is attached to the upper trigram of Clarity, and the magnetic fifth line is responded to by the dynamic second line; these are signs that there can still be good fortune in small matters. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is a diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.

Legge: Mutual Alienationshows a condition in which disunion and mistrust prevail. The hexagram teaches how this state of affairs may be overcome in small matters and the way prepared for the cure of the whole system. The commentators suggest that the condition symbolized here is a necessary sequel to the regulation of the family in the preceding hexagram.

The K'ang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and number forty-nine is attention called to it. The reason is that in these two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision. The lesson in the Confucian commentary is not unity in diversity, but union with diversity.

 

NOTES AND PARAPHRASES

Judgment: In resolving disputes, begin with their least controversial aspects.

The Superior Man respects alternative points of view.

Turn the hexagram of Familyupside-down and you get the hexagram ofMutual Alienation. The opposite of family unity is estrangement, which combined with the idea of polarity, suggests the kind of energetic "pushing away" one feels when two horseshoe magnets are matched to the same poles. Despite this opposition however, every line deals positively with the situation -- there is not one image in the hexagram that doesn't intimate an eventual resolution.

The thirty-eighth hexagram lays even more emphasis than usual on the relationships (polarities) existing between its correlate lines. This suggests that inner connections outrank any superficial estrangement. The Mutual Alienationthen, is not a permanent condition -- it represents more of a challenge than a disaster. All polarity is potential energy to accomplish useful work, and in this hexagram the polarities are more than usually available for this purpose. This doesn't mean that the work here is necessarily easy, just that it offers a major opportunity for growth.

A crisis develops when some pressure or event creates a state of uncomfortable disequilibrium which fails to respond to usual defenses and coping mechanisms. It involves danger with both a considerable risk for worsening and opportunity for growth (with enhancement of insight, mastery, and self-esteem) ... The patient should be educated to understand his situation and helped to see that painful episodes may prove to be part of a constructive process, and are not proof of a dire outcome.
R.P. Kluft -- Hypnotherapeutic Crisis Intervention in Multiple Personality