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Joy58
Embrace joy and communicate openly. Positive interactions and shared enthusiasm strengthen bonds and cultivate happiness.
↓ Line 3
Seeking joy externally can lead to misfortune if it is not genuine.
↓ Line 4
Joy that is calculated or forced is not true joy. Letting go of such calculations brings real happiness.
↓ Waiting5
Be patient and prepare. Trust timing for success. Be steady and ready.
Original Readings
58 Joy
Other titles: The Joyous, Joyousness, Pleased Satisfaction, Encouraging, Delight, Open, Usurpation, Self-indulgence, Pleasure, Cheerfulness, Frivolity, Callow Optimism
Judgment
Legge:Joy intimates that under its conditions there will be progress and attainment, but it will be advantageous to be firm and correct.
Wilhelm/Baynes:The Joyous. Success. Perseverance is favorable.
Blofeld: Joy -- success! Persistence in a righteous course brings reward.
Liu: Joyousness. Success. Continuance is favorable.
Ritsema/Karcher:Open, Growing. Harvesting Trial. [This hexagram describes your situation in terms of interaction and exchange. It emphasizes that stimulating things through cheering and persuasive speech, the action of Open, is the adequate way to handle it. To be in accord with the time, you are told to: stimulate!]
Shaughnessy:Usurpation: Receipt; a little beneficial to determine.
Cleary (1): Joy is developmental, beneficial if correct. [This hexagram represents joy in practicing the Tao. Having one’s will in the Tao is finding joy in the Tao; when one delights in the Tao, then one can practice the Tao. This is why Joy is developmental.]
Cleary (2):Delight comes through, beneficial if correct.
Wu:Joy indicates pervasiveness. It is advantageous to be persevering.
The Image
Legge: Two images of the waters of a marsh, one over the other, form Joy. The superior man, in accordance with this, encourages the conversation of friends and the stimulus of their common practice.
Wilhelm/Baynes: Lakes resting one on the other: the image of The Joyous. Thus the superior man joins with his friends for discussion and practice.
Blofeld: This hexagram symbolizes two bodies of water conjoined. The Superior Man joins his friends in discussions and in practicing the various arts and virtues.
Liu: The beautiful lakes symbolize Joyousness. The superior man joins his fellows for teaching and study.
Ritsema/Karcher: Congregating marshes. Open. A chun tzu uses partnering friends to explicate repeating.
Cleary (1): Joined lakes are joyful. Thus do superior people explain and practice with companions. [As water provides moisture for myriad beings, joy develops myriad beings; joyful within and without, reaching the outer from within, communicating with the inner from without, inside and outside are conjoined, without separation between them – therefore it is called joy.]
Cleary (2): ... Thus do developed people study and practice with companions.
Wu: One marsh is adjacent to another; this is Joy. Thus the jun zi discusses and exchanges ideas with friends.
COMMENTARY
Confucius/Legge:Joy has the meaning of Pleased Satisfaction. We have the dynamic lines in the center and the magnetic lines on the outer edge of the two trigrams, indicating that in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with the will of heaven, and a correspondence with the feelings of men. When such pleasure goes before the people, and leads them on, they forget their toils; when it animates them in encountering difficulties, they forget the risk of death. How great is the power of this Pleased Satisfaction, stimulating in such a way the people!
Legge: The feeling of pleasure is the subject of this hexagram, which is made up of the doubled trigram of Cheerfulness, or Pleased Satisfaction. The progress and attainment of the figure are due to the one magnetic line surmounting each trigram and supported by the two dynamic lines. The idea is that of mildness which is energized by a double portion of strength.
The pleasure which leads the people to endure toil and risk death is the effect of the instructive example of their ruler. Fu Fan-hsien paraphrases this portion of the text as: "When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear."
Anthony: This hexagram speaks, on the one hand, of that on which true joy depends, and on the other, of joy as desire, which leads to conflict. The essence of true joy is inner stability. Being firmly devoted to our path, we do not waver. When we think of the soft and comfortable path, on the other hand, self-conflict begins. Therefore, getting this hexagram indicates that we may be wavering or irresolute.
NOTES AND PARAPHRASES
Judgment: A cheerful attitude serves the will.
The Superior Man shares his thoughts and feelings. [Or, psychologically interpreted: observes, weighs and integrates his thoughts with his feelings.]
The title of this hexagram denotes joyousness and pleasure, and most people regard it as a good omen when they receive it. Yet, an analysis of the lines indicates that only the first two are particularly favorable, and the hexagram itself seldom seems to refer to anything remotely resembling “Joy” in a typical oracle consultation. The lessons to be learned from the figure are the differences between self-indulgence and maintaining emotional stability in one's conduct of the Work, which always demands a firm control over one’s affects. To receive this hexagram without changing lines requires the querent's careful discrimination -- it can mean simply: "Oh happy day!" Or, it can suggest that you examine an inclination toward lack of control in the situation at hand. The oracle is capable of brutal sarcasm when your query warrants it, so don't be too quick to accept the shallow meaning ofJoy – as often as not, Self-indulgence is the more appropriate title.
In light frivolity, the center is lost; in hasty action, self-mastery is lost. Lao Tse
The Image depicts an open interchange among “friends.” Intrapsychically, this suggests the normal give and take between thoughts and feelings for the purpose of reaching integration. The symbol of “two bodies of water conjoined” (Blofeld) might refer to the adjacent dimensions of thought and emotion within the psyche. When feelings are not in harmony with intellectual differentiation (a common phenomenon), give and take (“discussion and practice”), is essential to effect integration: i.e., harmony, or “joy.”"Practice" suggests cycles of time, and the notion that perfection is still to be achieved.
Shaughnessy’s seemingly anomalous title of Usurpation for this hexagram offers some subtle insights into the symbolism here. Emotions, feelings, affects, are often portrayed as daemonic forces which “usurp” ego consciousness and indulge themselves in the “joy” of expressing whatever they happen to represent in the psyche. This is often what is implied when receiving this hexagram.
Each of us is equipped with a psychic disposition that limits our freedom in high degree and makes it practically illusory. Not only is "freedom of the will" an incalculable problem philosophically, it is also a misnomer in the practical sense, for we seldom find anybody who is not influenced and indeed dominated by desires, habits, impulses, prejudices, resentments, and by every conceivable kind of complex. All these natural facts function exactly like an Olympus full of deities who want to be propitiated, served, feared and worshipped, not only by the individual owner of this assorted pantheon, but by everybody in his vicinity. Jung -- Psychology and Religion
Cleary’s Taoist commentary: “As water provides moisture for myriad beings, etc.,” supports this interpretation. Water symbolizes the emotional realm, and the “myriad beings” dwelling therein are emotional entities: creatures like untamed animals, which are never happier than when running free. To them it’s Joy; to the executive function in the psyche, it’s Self-indulgence. Usurpation has taken place.
Line 3
Legge: The third line, magnetic, shows its subject bringing round herself whatever can give pleasure. There will be evil.
Wilhelm/Baynes: Coming joyousness. Misfortune.
Blofeld: Coming joy -- misfortune! [The relation between the misfortune indicated by this line and coming joy is not very clear. Interpreting it rather loosely, the passage can be taken to mean that we shall suffer misfortune at a time when we are expecting something which would afford us happiness; in other words, the expected joy may not materialize.]
Liu: Coming joyousness. Misfortune. [Do not follow another blindly, or mistakes and danger will result.]
Ritsema/Karcher: Coming Opening, pitfall.
Shaughnessy: Coming usurpation; inauspicious.
Cleary (1): Imported joy is not good.
Cleary (2): Coming for delight is inauspicious.
Wu: He comes to seek joy. Foreboding.
COMMENTARY
Confucius/Legge: The evil is shown by the inappropriateness of the line's place. Wilhelm/Baynes: Its place is not the proper one. Blofeld: Misfortune is indicated by the unsuitable position of this line. Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): Being out of place. Wu: His position is improper.
Legge: The K'ang-hsi editors say that the threatened evil to the subject of line three is due to her excessive devotion to pleasure. She should be strong, but the desire for pleasure leads her to the evil results described.
Anthony: Desire for things to be better, more relaxed or pleasurable, is the beginning of self-pity, doubt and despair. Giving way to such feeling opens successively larger attacks by these same feelings. Fear, restlessness, desire, pride, jealousy or anger are similar strong elements which quickly take over and cause movement which is no longer self-governed. Thus we lose our direction. If we look for any way to solve our problems other than to follow our path modestly and “without purpose,” we are certain to be put through distressing situations. For this reason, it is best not to dwell on how things “should be,” a thought which springs from these strong elements.
NOTES AND PARAPHRASES
Siu: Evil threatens the man because of his excessive devotion to idle pleasures.
Wing: Total abandonment to outside pleasures and diversions is only momentarily fulfilling. These indulgences in idle distractions will surely bring misfortune. True happiness will be found in the person full of his own nature.
Editor: Most commentaries mention self-indulgence or lack of control which allow outside forces to enter and overwhelm one's will to serve the Work. I have found Anthony’s insights, which bear little conformity with general interpretations of what constitutes “joy,” to be particularly appropriate.
The Nefesh (animal soul) cannot see beyond its sensual or sensory range. While it is true to say the arguments of the body are shrewd, they are never deeply considered, as many a foolish moment of passion has shown in its result. Z.B.S. Halevi -- A Kabbalistic Universe
A. Your lack of control leaves you vulnerable to disintegrating influences.
B. Your outlook is simplistic and immature: You are self-indulgent.
Line 4
Legge: The fourth line, dynamic, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious but there will be cause for joy.
Wilhelm/Baynes: Joyousness that is weighed is not at peace. After ridding himself of mistakes a man has joy.
Blofeld: Calculating future joys, he is restless and suffers from various small ills, yet he is happy.
Liu: Considering joyousness does not bring serenity. Once one corrects his conduct, one has joyousness.
Shaughnessy: Patterned usurpation; not yet at peace; a transitional illness has happiness.
Cleary (1): Joy after deliberation: If one is firm and wary without complacency, there will be happiness.
Cleary (2): Deliberating about delight, one is uneasy. If one is firm and swift, there will be happiness.
Wu: He is not at ease in pondering about joyousness, but he is glad to be able to distinguish what is correct from what he despises.
COMMENTARY
Confucius/Legge: The joy in connection with the subject of the fourth line is due to the happiness which he will produce. Wilhelm/Baynes: The joy brings blessing. Blofeld: There will be happiness in spite of this foolish anxiety because blessings [i.e., unexpected or seemingly unmerited happiness] will be received. Ritsema/ Karcher: Possessing reward indeed. Cleary (2): Celebration. Wu: There is something to celebrate.
Legge: The bordering on what is injurious has reference to the contiguity of line four to the magnetic third line. That might have an injurious effect, but he reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy.
Anthony: In addition to the more literal meanings of this line, pleasure also means departing from our limits to indulge our self-importance, power, correctness, wit, intelligence, skill, sharpness or independence. Such luxuries of attitude are against our inner nature and create self-conflict.
NOTES AND PARAPHRASES
Siu: Indecision regarding the choice among pleasures temporarily robs the man of inner peace. After due reflection, he attains joy by turning away from the lower pleasures and seeking the higher ones.
Wing: You are suffering from indecision based upon a choice between inferior and superior pleasures. If you recognize this and then choose the higher and more constructive form of pleasure, you will find true happiness. Above all, make your decision soon.
Editor: Two kinds of "joy" are contrasted here: desire indulged vs. desire mastered, and the line depicts ambivalence about which one you'll choose. If this is the only changing line, the hexagram becomes number sixty -- Restrictive Regulations, with a corresponding line that counsels the acceptance of limitation as productive of peace of mind and contentment: "Shows its subject quietly and naturally attentive to all regulations. There will be progress and success."
By reflecting upon the uselessness of aimlessly frittering away thy life, mayest thou be incited to diligence in the treading of the Path. W.Y. Evans-Wentz -- Tibetan Yoga and Secret Doctrines
A. Rid yourself of ambivalence by accepting the limitations demanded by the Work: "Yield not unto temptation."
5 Waiting
Other titles: Nourishment, Calculated Inaction, Attending, Biding One's Time, Nourishment Through Inaction, Waiting for Nourishment, Moistened, "Waiting with the assurance that a blessing will come." -- D.F. Hook
Judgment
Legge:Waitingintimates that with sincerity and firmness there will be brilliant success and good fortune. It will be advantageous to cross the great stream.
Wilhelm/Baynes:Waiting. If you are sincere, you have light and success. Perseverance brings good fortune. It furthers one to cross the great water.
Blofeld: Calculated inaction (or exhibiting the power to wait) and the confidence of others win brilliant success. Righteous persistence brings good fortune. It will be advantageous to cross the great river (or sea). [The significance of this hexagram is that inaction while awaiting the outcome of events will enable us to avoid a danger now threatening. Firmness, clarity of mind and success in winning the confidence of others are now demanded of us; with them, our undertakings will prosper. Moreover, this period of inaction is a good time in which to go on a journey or else for relaxation and enjoyment.]
Liu: Waiting.If you are sincere you will have glory (light) and success. Continuing leads to good fortune. It is of benefit to cross the great water (to travel to remote places).
Ritsema/Karcher: Attending, possessing conformity . Shining Growing, Trial: significant. Harvesting: wading the Great River. (Editor: "Possessing conformity" is translated as: ... "Inner and outer are in accord; confidence of the spirits has been captured...") [This hexagram describes your situation in terms of being compelled to wait for and serve something. It emphasizes that fixing your attention on what is required while waiting carefully for the right moment to act is the adequate way to handle it. To be in accord with the time, you are told to: attend!]
Shaughnessy: Moistened: There is a return, radiant receipt; determination is auspicious; beneficial to ford the great river.
Cleary (1): In Waiting there is sincerity and great development. It is good to be correct. It is beneficial to cross a great river.
Cleary (2):Waiting with truthfulness lights up success in correct orientation toward good. It is beneficial to cross a great river.
Wu: Waiting indicates having confidence. It is brilliant and pervasive and auspicious to be persevering. It will be advantageous to cross the big river.
The Image
Legge: The image of clouds ascending over the sky forms Waiting. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself as if there were nothing else to employ him.
Wilhelm/Baynes: Clouds rise up to heaven: the image of Waiting. Thus the superior man eats and drinks, is joyous and of good cheer.
Blofeld: This hexagram symbolizes clouds rising to the zenith -- inactivity! The Superior Man will pass this time in feasting and enjoyment.
Liu: Clouds rise up in the sky; this symbolizes Waiting. The superior man enjoys his food and drink. He remains relaxed and happy.
Ritsema/Karcher: Above clouds with-respect-to heaven. Attending. A chun tzu uses drinking [and] taking-in to repose delighting.
Cleary (1): Clouds rise to heaven, waiting. The superior person makes merry with food and drink.
Wu: The clouds ascend to the sky; this is Waiting. Thus the jun zi enjoys food and peace.
COMMENTARY
Confucius/Legge: Waiting shows peril in front, but its subject does not allow himself to be involved in the dangerous defile. The success in sincerity and good fortune in firmness are shown by the position of the fifth line which is correctly situated in the central place assigned by Heaven. Crossing the great stream will be followed by meritorious achievement.
Legge: Waiting is composed of the lower trigram of strength and the upper trigram of peril. Strength confronted by peril might be expected to advance boldly and deal with it at once, but the lesson of the hexagram is that it is wiser to wait until success is sure. In the situation at hand, firm correctness is all that is required for eventual victory.
"Crossing the great stream" is a frequent expression in the I Ching which symbolizes the undertaking of hazardous enterprises, or encountering great difficulties. Historically it refers to the Yellow River which the lords of Chou had to cross in their revolution against the Yin Dynasty tyrants. The crossing made by King Wu in 1122 B.C. was one of the greatest deeds in the history of China, and was preceded by a long period of waiting until success could be assured.
Regarding the Image, it is said that the cloud that has risen to the top of the sky has nothing to do but wait until the harmony of heaven and earth require it to discharge its store of rain. The superior man is likewise counseled to enjoy his idle time while waiting for the correct moment to deal with the approaching danger.
NOTES AND PARAPHRASES
Judgment: Strength in the face of danger here consists of the will to sit tight and do nothing.
The Superior Man carries on as if nothing was the matter, and nourishes himself through inaction.
There are many kinds of courage -- perhaps the greatest of all is the courage to remain unflinchingly in place when all the circumstances seem to cry out for action. It takes far more courage to wait for the dragon to slowly come to you than to rush forth and attack him in his lair. As a strategy, to out-wait your opponent through pure willpower and inner strength can be more effective than a direct attack -- but it can only succeed when you are truly strong. It is as if the real battle takes place on the inner planes, and the first one to act in the world thereby concedes defeat.
A very large part of the Work consists in disciplining oneself to wait -- to take no action until some indefinite time in the future. This is exceedingly difficult to do, and creates incredible stresses within the psyche -- which is exactly why it is necessary. Psychologically, to "cross the great stream" is to subdue all of the autonomous instincts, drives and emotions that are accustomed to responding whenever they are stimulated. As long as waiting creates feelings of stress, you can be sure that the battle has not been won. When you can wait like the superior man -- as if there were nothing else to do, then you can allow yourself to hope that you may be getting somewhere.
To nourish oneself through inaction is to digest and absorb the energy of one's instinctive responses. As in any nourishing assimilation, their strength then becomes your strength. The true adept is one who has digested all of his passion and is thereby empowered to use it for his own purposes. Instead of engaging in civil war, he has united his forces to act in the world.
Tradition says that Moses did not set the Tabernacle up straight away, but delayed for three months, despite the fact that the people wanted to dedicate it at once. In this is repeated a lesson of patience concerning matters of the spirit. For instead of accepting their Teacher's word, which conveyed the will of God, the Israelites sought to impose their own will over what they had made ... This phenomenon is not unknown among those who cannot wait, which is a vital part of esoteric training. Unfortunately, it has to be demonstrated over and over again that the timing of a spiritual event is contingent upon a cosmic schedule, and not the will of the individual. Z.B.S. Halevi -- Kabbalah and Exodus