Staying quiet
One does not act so as to not regret it afterwards. taoscopy.com
Conflict6
Conflict arises. Approach disputes with clarity and fairness. Seek resolution over victory. Compromise is key.
↓ Line 1
Avoiding escalation and not engaging in prolonged conflict leads to a positive outcome.
↓ Line 3
Relying on past wisdom and maintaining integrity through challenges leads to eventual success.
↓ The Creative1
Pure potential. Creative energy. Initiate bold actions.
Original Readings
6 Conflict
Other titles: Conflict, The Symbol of Contention, Strife, Litigation, Quarreling, Arguing, Lawsuit, "It is important to mind one's step at the very beginning then things will have a chance to work out all right." -- D.F. Hook
Judgment
Legge: Stress indicates that despite sincere motivations, one still meets with opposition and obstruction. Maintain an apprehensive caution. To prosecute the contention to the bitter end will produce evil results. It is advantageous to see the Great Man. It is not advantageous to cross the great stream.
Wilhelm/Baynes: Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.
Blofeld: Conflict. Confidence accompanied by obstacles! With care, affairs can be made to prosper in their middle course, but the final outcome will be disaster. It is advantageous to visit a great man, but not to cross the great river (or sea). [In general, this hexagram indicates that we have little chance of success in any conflict, dispute or lawsuit in which we are now engaged and that retreat is the best policy -- unless line one or five is a moving line, in which case the position is more hopeful. We can profit from the advice of someone truly wise, but a journey of any kind at this time would be disastrous.]
Liu: Conflict; you have sincerity even though obstructed, stop halfway -- good fortune; follow to the end -- misfortune. It is of benefit to see a great man, but not to cross the great water.
Centering significant. Completing: pitfall. Harvesting: visualizing Great People. Not Harvesting: wading the Great River. [This hexagram describes your situation in terms of a dispute. It emphasizes that actively expressing your claims and objections is the adequate way to handle it. To be in accord with the time, you are told to argue!] (Sic)
Shaughnessy: Lawsuit : There is a return; pitying and tranquil, it succeeds to be auspicious, but in the end is inauspicious; beneficial herewith to see the great man; not beneficial to ford the great river.
Cleary (1): Contention; there is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.
Cleary (2): …Wariness within leads to good results, but ending up that way is unfortunate … etc.
Wu:Litigation indicates an obstruction of trust. If the subject is vigilant, he will have good fortune. If he is libelous to the end, he will face foreboding. It will be advantageous to see the great man. It will not be advantageous to cross the big river.
The Image
Legge: The image of water moving away from heaven forms Stress. The superior man, in accordance with this, takes good counsel about the beginning of any enterprise.
Wilhelm/Baynes: Heaven and water go their opposite ways: the image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.
Blofeld: This hexagram symbolizes sky and water in opposition. The Superior Man does not embark upon any affair until he has carefully planned the start.
Liu: Heaven and water go in different directions, symbolizing Conflict. The superior man contemplates the beginning before undertaking an enterprise.
Ritsema/Karcher: Heaven associating-with stream, contradicting movements. Arguing, a chun tzu uses arousing affairs to plan beginning.
Cleary (1): When heaven and water go in different directions, there is contention. Superior people plan in the beginning when they do things.
Cleary (2): … When leaders do things, they plan to begin with.
Wu: Heaven and water go in opposite directions; this is Litigation. Thus the jun zi plans well before taking actions.
COMMENTARY
Confucius/Legge: The coming together of Strength and Peril gives the idea of Stress. A dynamic line in the central place in the lower trigram shows how there will be good fortune if one maintains apprehensive caution; but because contention should not be taken to extremes, there will be evil if one prosecutes his contention to the bitter end. The great man sets a value on the due mean. If one attempts to cross the great stream, he finds himself in an abyss.
Legge: The upper trigram of Strength here controls the lower trigram of Peril which is trying to attack it. Or it may also be seen as someone in a perilous situation contending with strong outside forces. The image is of contention and strife. The sincere yang line in the middle of the trigram of Peril gives a character to the whole figure -- an individual so represented will be very cautious and have good fortune. But since contention is bad, even a sincere individual must fail if he pursues it to the bitter end. The fifth line represents the great man, whose agency is sure to be good. His decision in any matter of contention will be correct. The sixth line is also dynamic, but his action is likely to be too rash for a great enterprise, hence the warning about not attempting to cross the great stream.
NOTES AND PARAPHRASES
Judgment: Be careful, don't attempt much, and don't allow the situation to get out of hand.
The Superior Man is judicious about his choices of action to ensure that the situation remains stable.
The hexagram portrays a high level of tension. Wilhelm points out that the only "favorable" line is the ruler in the fifth place, and that all of the other lines symbolize people quarreling. It should also be noted that lines one through four counsel either retreat from contention or remaining passively in place. Only line five suggests that an active struggle can have a favorable outcome, and line six portrays the sorry fate of those who insist on "demanding their rights." If we turn the hexagram upside down we have Waiting, which suggests some subtle truths about the proper way to handle stress.
He who has a taste for dispute has a taste for blows, the man of haughty speech courts destruction. Proverbs 17: 19
At deciding lawsuits I am no better than anyone else; but what is necessary is to bring about a state of affairs in which there will be no lawsuits. Confucius
Note that Ritsema/Karcher's summation of the Judgment stands in stark disagreement with the general tenor of the figure: I have never received this hexagram when that interpretation has applied.
Line 1
Legge: The first line, magnetic, shows its subject not perpetuating the matter about which the contention is. She will suffer the small injury of being spoken against, but the end will be fortunate.
Wilhelm/Baynes: If one does not perpetuate the affair, there is a little gossip. In the end, good fortune comes.
Blofeld: Provided that affairs are not pressed through to the end and that as little as possible is said about them, they will end propitiously.
Liu: One does not continue the affair (conflict). Even if there is some gossip, good fortune in the end.
Ritsema/Karcher: Not a perpetual place, affairs. The small possesses words, completing significant.
Shaughnessy: Not permitting where it serves; there are a few words; in the end auspicious.
Cleary (1): One does not persist forever in an affair. There will be a little criticism, but it will turn out well.
Wu: Contention can never produce results. Although there are small talks about him, the outcome will be auspicious.
COMMENTARY
Confucius/Legge: Contention should not be prolonged. Although she may suffer the small injury of being spoken against, her argument is clear. Wilhelm/ Baynes: One must not prolong the conflict. The matter is finally decided clearly. Blofeld: This implies not dragging on a dispute. Though little should be said, its purport should be clear. Ritsema/Karcher: Arguing not permitting long-living indeed. Although the small possesses words, one's differentiation brightening indeed. Cleary (2): The explanation is clear. Wu: Clarification will bring about understanding.
Legge: Line one is magnetic at the bottom of the figure. She may suffer somewhat in the nascent strife, but will let it drop to good effect.
NOTES AND PARAPHRASES
Siu: At the outset, the man refrains from contention during the initial stages of strife. He suffers little. But he knows that he needs to walk together with his associates and cannot advance alone.
Wing: Your position is such that you must avoid any Conflict or terminate it quickly. Don't try to bring things to a decision or engage yourself in a dispute. You may feel a little victimized, but in the end all goes well.
Editor: This is a clear injunction to abandon the subject of contention or your line of questioning. The "gossip" sometimes refers to the inner clamoring of hurt pride or bruised ego.
As well loose a flood as initiate legal proceedings; break off before the dispute begins. Proverbs 17: 14
A. Drop the subject, or stop what you're doing.
B. Cease and desist -- don't allow the conflict to continue.
Line 3
Legge: The third line, magnetic, shows its subject keeping in the old place assigned for her support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should she perchance engage in the king's business, she will not claim the merit of achievement.
Wilhelm/Baynes: To nourish oneself on ancient virtue induces perseverance. Danger. In the end good fortune comes. If by chance you are in the service of a king, seek not works.
Blofeld: He nourishes himself on the ancient virtues. Right determination leads to initial trouble followed by good fortune. Were he to seek public office now, he would not be able to attain it.
Liu: Depending upon ancient virtues. Continuing in this way leads to danger. In the end, good fortune. While working in public affairs, one should not seek achievement.
Ritsema/Karcher: Taking-in ancient actualizing-tao. Trial. Adversity, completing significant. Maybe adhering-to kingly affairs: without accomplishment. [Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be. Adversity (LI): Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect.]
Shaughnessy: Eating old virtue; determination is dangerous. Someone follows the king's service, without completion.
Cleary (1): Living on past virtues, rectitude in danger will turn out well. If working in government, do not do anything.
Cleary (1): … If you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.
Wu: Living by the traditional virtue and being correct and firm will bring good fortune in the end. Should he enter into public service, he does not expect recognition of his success.
COMMENTARY
Confucius/Legge: She confines herself to the support assigned to her of old; thus following those above, she will have good fortune. Wilhelm/Baynes: To obey the one above brings good fortune. Blofeld: The good fortune will result from obedience to superiors which stems from cherishing the ancient virtues. Ritsema/Karcher: Adhering-to the above significant indeed. Cleary (2): Living on past virtues is the luck of following the high. Wu: Following those above him will be auspicious.
Legge: Here the line is magnetic in a dynamic place and thus unequal to the stress of the matter at hand. She withdraws from the arena, and even if forced into action she will stay safely in the background. "She keeps in the old place assigned for her support" literally means: "She eats her own virtue." That is, she nourishes herself on her own natural endowment and does not contend for more than that.
NOTES AND PARAPHRASES
Siu: The man lives on income received for services rendered. He recognizes that works really belonging to oneself cannot be taken away. He does not engage in perilous contests over property.
Wing: Keep a low profile. Stick to established methods and traditional virtues. Do not put yourself in a position of prominence whatever you imagine to gain in prestige. Material possessions and status mean nothing now. Only your inner worth will be of value to you.
Editor:"Ancient virtues" suggest the principles of the Work, or the archetype of the psyche as an integrated whole. Symbolically, to "engage in the king's business" is to undertake the Work on behalf of the Self. Note the similarity between this line and the third line of Hexagram number two, The Magnetic.
If you want to be a good servant within the divine plan or salvation of the world, you must never forget that you do not live and work on your own strength. All power comes from God, and all powers you manifest come to you from your highest self -- from God. Elisabeth Haich -- Initiation
A. Don't aspire beyond your proper place. Maintain a servant's humility and, though it may not be apparent now, your commitment to the Work will eventually bear fruit.
1 The Creative
Other titles: The Creative, The Symbol of Heaven, The Creative Principle, Force, The Key, Creativity, The Originating, Creative Power, Primal Power, Yang, The Life Force, Kundalini, God the Father
Judgment
Legge:The Dynamic represents what is great and originating, penetrating, advantageous, correct and firm.
Wilhelm/Baynes:The Creative works sublime success, furthering through perseverance.
Blofeld: The Creative Principle . Sublime Success! Persistence in a righteous course brings reward.
Liu:The Creative brings great success, benefiting all through perseverance.
Ritsema/Karcher:Force: Spring Growing Harvesting Trial. [This hexagram describes your situation in terms of the primal spirit power that both creates and destroys. It emphasizes that dynamic, unwearied persisting, the action of Force, is the adequate way to handle it. To be in accord with the time, you are told to: persist!]
Shaughnessy:The Key: Primary reception; beneficial to determine.
Cleary(1):Heavencreates, develops, brings about fruition and consummation.
Cleary(1): The creative is successful; this is beneficial if correct.
Wu:The Originator is primordial, pervasive, prosperous and persevering.
The Image
Legge: Heaven, in its motion, gives the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
Wilhelm/Baynes: The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.
Blofeld: This hexagram symbolizes the power of the celestial forces in motion, wherewith the Superior Man labors unceasingly to strengthen his own character.
Liu: Heaven moves powerfully; the superior man strengthens himself unceasingly.
Ritsema/Karcher: Heaven moves persistingly. A Chun tzu uses originating strength not to pause.
Cleary(1): The activity of heaven is powerful; superior people thereby strengthen themselves ceaselessly.
Wu: Heaven moves in full strength. Thus the jun zi strives ceaselessly to be self-reliant.
COMMENTARY
Confucius/Legge: All things owe their inception to the vast and originating power of The Dynamic. It contains all the meaning of the word: Heaven. Clouds move, rain falls, and the myriad things appear in their created forms. The sages comprehend the link between the end and the beginning. They understand how the changes of the six lines of the hexagram are accomplished, each in its season, and with this knowledge they ascend toward Heaven as though mounted on six dragons. The intent of The Dynamic is to transform everything so that it reflects its correct nature as originally conceived by the mind of Heaven. Thereafter, this great harmony is preserved in union and firm correctness. The sage appears aloft, high above all things, and the myriad states are harmoniously united.
Legge: For the Chinese, the dragon has been from the earliest times a symbol of dignity, wisdom, sovereignty and sagehood. It is the symbol of the superior man, and especially the "great man," exhibiting all the virtues and attributes of Heaven. Although the dragon's home is in the water, it can disport itself on land, and also fly through the air.
The sage rules in the world of men as Heaven rules nature. He sees the connection between the end and the beginning as the law of cause and effect in the operations of nature and human affairs. The various steps in that course are symbolized by the lines of the hexagram, and the ideal sage, conducting his ideal government, is represented as driving through the sky in a carriage drawn by six dragons.
NOTES AND PARAPHRASES
Judgment:The Dynamic is the life force itself.
The Superior Man tirelessly furthers the Great Work of Transformation.
The image of a dragon appears in every line of this hexagram, except the third. Like most symbols, the dragon has both a positive and a negative aspect. In Western myth, it is usually an adversary which the hero must conquer before he can obtain a treasure or often, a captive maiden. The Chinese, on the other hand, regard the dragon positively. Blofeld comments:
In China, the dragon has always been regarded as a highly admirable creature of celestial origin. Dragons provide rain; make rivers run and rule the ocean. The European dragon is clearly of another species.
This seeming anomaly may say more about how east and west perceive the forces of nature, rather than refer to any true differences in the forces perceived.
Wilhelm compares the dragon to the electrical energy within a thunderstorm -- as lightning it can destroy us, but in the form of electricity it can be harnessed to do useful work. A dragon is nothing if not a huge serpent, and this suggests the idea of the "serpent power," or Kundalini energy which when aroused in the human body has been likened to a sudden jolt of electricity running up from the base of the spine to the top of the head. The Kundalini force is equated in turn with sexual energy -- dynamic power which ensures the continuance of all but the most primitive of living organisms. Without the powerful energy of sexuality, life as we know it could not exist.
When the dragon remains unconquered in the cave-like depths of the unconscious, the life force autonomously rules our lives and we become passive vehicles for random desires and appetites. This "electricity" will flow wherever it finds a circuit of least resistance, and under these conditions an individual's life is largely "created" by chance and circumstance. When one begins the Work, the task of Individuation, one assumes the role of the hero or warrior, who does battle with the dragon in order to bring it under his will. This is a great struggle, and success is not guaranteed, but if one is able to control the primordial power of the life force, the treasure (or the maiden, which in the male psyche amounts to the same thing), is obtained. This is tantamount to attaining a higher level of consciousness -- in its highest form it constitutes "enlightenment."
The symbolism of all of the hexagrams works on many different levels, and this is especially true of the first two, which must be studied together for a full comprehension of each. (Kabbalists, for example, will recognize in these two figures the same forces found in Chokmah and Binah on the Tree of Life.) For the purposes of this comparison it must be noted that the first hexagram symbolizes Heaven, and the second symbolizes Earth: Force and Form. (As consciousness is to the body it inhabits, so Force is to Form and Heaven to Earth.) Form is magnetic, or "negative" in polarity, and Force is dynamic, or "positive."
In esoteric symbolism "Heaven" does not mean the universe above us -- it means the consciousness within us. This polarity is also reflected in the relationship between the ego and the Self -- in a properly regulated psyche, the ego is always magnetic to the dynamic Self.
There is an invisible universe within the visible one, a world of causes within the world of effects. There is force within matter, and the two are one, and are dependent for their existence on a third, which is the mysterious cause of their existence. There is a world of soul within a world of matter, and the two are one, and caused by the world of spirit. F. Hartmann -- Paracelsus: Life and Prophecies
SUGGESTIONS FOR MEDITATION
To get a fuller grasp of the numinously beautiful structure of the I Ching and the transcendent reality which it reflects, one should meditate on each of the hexagrams as often as possible -- one can never exhaust their meaning. The first two hexagrams (because they are the "cosmic parents" of all the others), are especially rich in their associations. Here are a few suggestions for meditation:
1. Compare and contrast the general ideas in the first three hexagrams, noting how the third is a logical progression of the first two.
2. The Confucian commentary on The Dynamic is particularly rich in meaning. Read it over and over again -- it contains the principles of the Work as outlined in more detail in the other hexagrams. Compare the sixth sentence with the ideas in hexagram number twenty, Contemplation.
3. Compare the first two hexagrams with hexagram number eleven, Harmony, and number twelve, Divorcement, noting the implications of the symbolism in terms of the proper management of the Work.