One compliments one's relatives for having been able to take the appropriate measures. taoscopy.com
Before Completion64
Completing a task doesn’t guarantee rest. Remain vigilant, attentive to evolving situations, ready to adapt and act as needed.
↓ Line 1
At the beginning of an undertaking, one must be cautious. Impulsiveness leads to mistakes and embarrassment.
↓ Line 2
Restraint and careful planning are necessary. By holding back, one ensures success.
↓ Line 6
Celebration and confidence are appropriate, but overindulgence leads to loss and regret.
↓ Shock51
Sudden change or shock, like thunder, that can jolt you awake. Embrace the disruption as an opportunity for growth, respond calmly, and align your actions with the new reality.
Original Readings
64 Before Completion
Other titles: Before Completion, The Symbol of What is not yet Past, Not-yet Fording, Not Yet Completed, Tasks yet to be Completed, Not yet, Yet to be, Before the End, Mission yet Unaccomplished, A State of Transition
Judgment
Legge: Unfinished Business suggests successful progress, butif the young fox that has nearly crossed the stream gets his tail wet, there will be no advantage.
Wilhelm/Baynes:Before Completion. Success. But if the little fox, after nearly completing the crossing, gets his tail in the water, there is nothing that would further.
Blofeld: Before Completion -- success! Before the little fox has quite completed its crossing of the ice, its tail gets wet. [This implies that we are to expect a setback in our plans.] No goal (or destination) is favorable now. [Hence this is a time for waiting and for drawing in our horns. That the LAST of the sixty-four hexagrams should be Before Completion rather than After Completion (#63) may seem surprising until it is recalled that there is nothing final about it; the cycle of change continues, passing from hexagram #64 onto the first hexagram, and so on eternally.]
Liu: Before Completion. Success. A young fox almost across wets his tail in the water. Nothing benefits.
Ritsema/Karcher: Not-yet Fording, Growing. The small fox, a muddy Ford. Soaking one's tail: without direction: Harvesting. (Without direction: Harvesting, WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.) [This hexagram describes your situation in terms of being on the edge of an important change of situation. It emphasizes that waiting and accumulating energy to begin the upcoming move is the adequate way to handle it...]
Shaughnessy:Not Yet Completed: Receipt; the little fox at the point of fording, wets his tail; there is no place beneficial.
Cleary (1): Being as yet unsettled is developmental. A small fox, having nearly crossed the river, gets its tail wet, does not succeed.
Cleary (2): Being unsettled leads to success. A little fox, almost crossing, gets its tail wet. Nothing is gained.
Wu:Mission yet Unaccomplished indicates pervasiveness. A little fox almost makes it crossing the river, but gets its tail wet. Nothing is gained.
The Image
Legge: Fire over water -- the image ofUnfinished Business. The superior man carefully discriminates among the qualities of things, and the different positions they naturally occupy.
Wilhelm: Fire over water: the image of the condition before transition. Thus the superior man is careful in the differentiation of things, so that each finds its place.
Blofeld: This hexagram symbolizes fire above water. The Superior Man takes care to distinguish between things before arranging them in order.
Liu: Fire above water symbolizes Before Completion. The superior man carefully distinguishes things, and puts them in their appropriate place.
Ritsema/Karcher: Fire located above stream. Not-yet Fording. A chun tzu uses considering to mark-off the beings residing on-all-sides.
Cleary (1): Fire is above water, not yet settled. Thus superior people carefully discern things and keep them in their places.
Cleary (2): Fire over water – unsettled.
Wu: There is fire above water; this is Mission yet Unaccomplished. Thus the jun zi makes careful distinction of things and their proper places of being.
COMMENTARY
Confucius/Legge: Progress and success are suggested by the magnetic fifth line in the ruler's place. Although he has nearly crossed the stream, the young fox has not yet escaped from the midst of danger and calamity. Getting his tail wet means that the end does not reflect the intent of the beginning. Although the places of the different lines are not those appropriate to them, yet a dynamic and a magnetic line always respond to each other.
Legge:Unfinished Businessis the reverse of Completion: it means that the successful accomplishment of the matter at hand has not yet been realized; the crossing of the great stream is as yet incomplete.
Some have wished that theI Chingmight have concluded with Completion, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the idea of change. Again and again it has been pointed out that we find in the book no idea of a perfect and abiding state. Just as the seasons of the year change and pursue an ever-recurring round, so it is with the phases of society. The reign of order has peaked and declined, and this hexagram calls us to renew the struggle to make things right again. It deals with the conduct necessary to secure this result.
Not one of the lines in the hexagram is in its correct place -- all the dynamic lines are in magnetic places, and the magnetic lines are in dynamic places. At the same time, each of them has a proper correlate, so there is the possibility of some progress.
The symbol of the fox suggests a want of caution on the part of those who try to remedy prevailing disorders. They are unsuccessful and thereby get themselves into trouble. Line two represents this state of mind -- he is dynamic in a magnetic place in the center of the trigram of Peril. He is restless, and attracted by his magnetic correlate in the fifth place, he will be incautious in taking action. The outcome of the issue will be different than what was intended at the beginning.
The trigram of Water is below, and Fire above, showing how the two principles cannot act on each other profitably. This symbolizes the unregulated condition of general affairs now prevailing.
NOTES AND PARAPHRASES
Judgment: Although many achievements fuel our growth, the ego is only the facilitator, not the doer. To ignore this truth creates negative consequences: don't destroy the Work!
The Superior Man critically examines the situation and re-checks his priorities.
This hexagram represents the time before the climax of a cycle, just as the preceding figure symbolizes the time after the climax (and hence the transition to a new beginning). The Work is by no means "almost over" -- the lines all match as correlates, but every one of them unites "upside-down," so to speak. (Turn the hexagram over, and then they are in perfect correlation.) That the superior man "discriminates among the qualities of things, and the different positions they naturally occupy" means that he knows that the correct positions of the lines (the ones they "naturally occupy") are as in hexagram number sixty-three, not this one.
This "backward correlation of lines" is arguably a fair image of the relationship of thoughts and feelings in the average human psyche. The stresses of life are what eventually break up these mismatched correlates through endless cycles of stimulus and response until they finally all unite correctly in a hypothetical "Completion of the Great Work." That this is an ideal rather than a humanly attainable goal is suggested in this quote from Shao Yung:
The principle of the Way finds its full development in Heaven; the principle of Heaven, in Earth; the principle of Earth, in the myriad things; and that of the myriad things, in man. One who knows how the principles of Heaven, Earth, and all things find their full development in man can give full development to his people.
For all practical purposes, it is wisest to aspire to attainable completions and realize that the Work's "full development" is the Self's, not the ego's responsibility.
To strive for perfection is a high ideal. But I say: "Fulfill something you are able to fulfill rather than run after what you will never achieve." Nobody is perfect. Remember the saying: "None is good but God alone" [Luke 18:19], and nobody can be. It is an illusion. We can modestly strive to fulfill ourselves and to be as complete human beings as possible, and that will give us trouble enough. Jung -- The Tavistock Lectures
The Judgment suggests that before any climax or resolution there may still exist an indeterminate amount of free choice to influence the outcome -- only the specific circumstances can suggest how much or how little. As always, the choices are defined within the structure of the situation. The magnetic ruler in the fifth place implies that a favorable outcome is possible, but only through clear perception and willpower can it come about.
The conditional interpretation (boldface italics added) in both Legge's and Wilhelm's translation of the Judgment is necessary for its text to make sense. Note that Ritsema/Karcher define "Without direction: Harvesting" as: "No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events." This is a common oracle response, and sharpens the meaning here. Line one depicts the negative consequences of ignoring the Judgment’s explicit message.
Line 1
Legge: The first line, magnetic, shows its subject like a fox whose tail gets immersed. There will be occasion for regret.
Wilhelm/Baynes: He gets his tail in the water. Humiliating.
Blofeld: Its tail gets wet -- disgrace! [If we receive this moving line, the setback is likely to be discreditable to us.]
Liu: He wets his tail. Humiliation.
Ritsema/Karcher: Soaking one's tail. Abashment.
Shaughnessy: Wetting his tail; distress.
Cleary (1): Getting the tail wet, one is humiliated.
Cleary (2): Getting the tail wet is humiliating.
Wu: The tail is immersed. Humiliating.
COMMENTARY
Confucius/Legge: This is the very height of ignorance. Wilhelm/Baynes: For he
cannot take the end into view. Blofeld: This also implies that we do not know how to take advantage of opportunities. Ritsema/Karcher: Truly not knowing the end indeed. Cleary (2): One still does not know the limit. Wu: It shows the subject is clumsy.
Legge: Line one is magnetic, at the bottom of the trigram of Peril, and responds to the dynamic fourth line who is not in his correct place. She attempts action but finds cause to regret it.
NOTES AND PARAPHRASES
Siu: At the outset, the man attempts to advance in a frenzy during times of disorder in pursuit of tangible accomplishments. This only leads to humiliation, since the time for good results is not at hand.
Wing: There is a strong urge to end a chaotic situation, yet it is not the time for clearheaded action. You do not see clearly all of the implications and consequences of your actions. Any actions will bring you problems and, perhaps, disgrace.
Editor: This line portrays the negative interpretation of the conditional Judgment. You are vulnerable to detrimental influences -- this could be due to either arrogance or ignorance, or both. The line often refers to going too far, or forcing an issue. Compare with line 63:6: Wilhelm/Baynes: "He gets his head in the water. Danger."
The people who fancy they are sure of themselves are the ones who are truly unsure ... In the long run it is the better adapted man who triumphs, not the wrongly self-confident, who is at the mercy of dangers from without and within. Jung --Depth Psychology and Self-Knowledge
A. Your assumptions in the matter at hand are premature and ignorant of their consequences.
B. You are rashly presumptuous.
Line 2
Legge: The second line, dynamic, shows its subject dragging back the carriage wheel. With firmness and correctness there will be good fortune.
Wilhelm/Baynes: He brakes his wheels. Perseverance brings good fortune.
Blofeld: He brakes the wheel of the chariot -- righteous persistence brings good fortune! [But note that he uses his brake; i.e. our persistence must be in the form of determination to halt now and proceed later.]
Liu: He brakes the wheel. Continuing -- good fortune.
Cleary (1): Dragging the wheels, it bodes well to be upright.
Cleary (2): … Rectitude is auspicious.
Wu: He pulls back the wheels. Perseverance brings good fortune.
COMMENTARY
Confucius/Legge: He is in the central place, and his action thereby becomes correct. Wilhelm/Baynes: The second line has good fortune if it is persevering. It is central and hence acts correctly. Blofeld: Namely, the good fortune of being able to steer a middle course and go straight forward. [If events permit us to interpret the braking of the wheel as a recent success in preventing ourselves being dragged into a wrong course, then all is well and there is no need to halt now.]Ritsema/ Karcher: Centering using moving correcting indeed. Cleary (2): Its activity is balanced. Wu: It is the correct way to go from the center.
Legge: Line two is dynamic, in the center, and is able to repress himself. He keeps the vehicle from advancing and there is good fortune. The K'ang-hsi editors observe that a dynamic line in the second place and a magnetic line in the fifth place are both incorrect, and yet with firm correctness in their subjects there will be good fortune -- such is the virtue of the central position.
NOTES AND PARAPHRASES
Siu: The man represses untimely actions through patient control of his strength, while remaining steadfast in his resolve.
Wing: Even though you may know what must be done, the time is not right for action. Exercise patience and develop strength. If you maintain an inner determination to proceed when the opportunity presents itself, you will be successful. Do not allow this delay to turn you away from your goal.
Editor: Wilhelm, Blofeld and Liu use the more forceful image of "brakes" instead of "dragging a wheel." The image is one of halting forward motion: Action will harm the Work unless it is stopped immediately. It is wise to remember Ritsema/Karcher's advice in the Judgment here: "No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events."
For as man gradually emerges from unconsciousness and learns to subdue his instinctive nature, making it serve him and his needs, he possesses himself of the energy that formerly resided in the natural process. M.E. Harding -- Psychic Energy
A. "Cease and desist."
B. Slow down; curb your impatience to advance; control your enthusiasm; restrain your flights of fancy.
Line 6
Legge: The sixth line, dynamic, shows its subject full of confidence and therefore feasting quietly. There will be no error. If he exceeds this confidence, till he is like the fox who gets his head immersed, he will fail of what is right.
Wilhelm/Baynes: There is drinking of wine in genuine confidence. No blame. But if one wets his head, he loses it, in truth.
Blofeld: Those in whom the people repose their trust may feast themselves without doing wrong; but if they allow their heads to get wet they will forfeit that trust. [This is a warning against excess. We have every right to enjoy our good fortune within reasonable bounds; but, if we are guilty of an excess comparable to that of drunken men who pour wine over one another's heads, we shall forfeit the high esteem in which we are (or soon will be) held.]
Liu: He drinks wine with confidence. No blame. When his head gets wet, he loses confidence.
Shaughnessy: There is a return in drinking wine; there is no trouble. Wetting his head; there is a return, losing this.
Cleary (1): Having faith, one drinks wine without blame. When one gets one’s head wet, having faith ceases to be right.
Cleary (2): There is sincerity in drinking wine, without fault. But if one becomes totally immersed, having faith ceases to be right.
Wu: Having confidence in one’s capacity in drinking wine is not a cause for error. However, if he immerses his head in it, the confidence is misplaced.
COMMENTARY
Confucius/Legge: He does not know how to submit to the proper regulations. Wilhelm/Baynes: When one wets his head while drinking wine, it is because he knows no moderation. Blofeld: Because that would indicate a lack of restraint. Ritsema/ Karcher: Truly not knowing articulating indeed. Cleary (2): Not knowing proper measure. Wu: He does not know his limit.
Legge: When the work of the hexagram is complete, line six appears properly disposed to remain quiet and enjoy the confidence of his own power. If, on the contrary, he goes on to exert these powers and meddle with the peril of the situation, the issue will be bad. The symbolism of line six indicates a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence.
NOTES AND PARAPHRASES
Siu: The man is filled with confidence and quietly feasting with convivial friends. No error will result from such exuberance during the dawning of a new era. It must be kept within proper bounds, however. Otherwise, intemperance will lead to forfeiting the favorable gains achieved.
Wing: After the struggles are over there is a prevailing sense of well being which comes from the promise of a refreshing new time. Enjoy this time of celebration but do not indulge in excess, or your vision and, therefore, your confidence may be lost.
Editor: To "feast quietly" is to nourish oneself in a seemly manner. The idea is to calmly consolidate your gains-- rest easy and don't be greedy for more than you already possess. Ritsema/Karcher's advice from the Judgment: "In order to take advantage of the situation, do not impose a direction on events," is especially appropriate here.
It is an honor for a man to cease from strife; But every fool will be meddling. Proverbs 20: 3
A. A modest success is indicated. Keep your head and don't get carried away: "Leave well-enough alone."
51 Shock
Other titles: The Arousing, Thunder, The Symbol of Startling Movement, Shake, The Beginning of Movement, Shocking, The Thunderclap, Action, Motion, Sudden Change, Surprise! "The necessity to keep tranquil in the midst of upheaval." -- D.F. Hook
Judgment
Legge:Shock intimates ease and development. When the time of movement which it indicates comes, the subject of the hexagram will be found looking out with apprehension, and yet smiling and talking cheerfully. When the movement like a crash of thunder terrifies all within a hundred miles, he will be like the sincere worshipper who is not startled into dropping his ladle and cup of sacrificial spirits.
Wilhelm/Baynes:Shock brings success. Shock comes --oh, oh! Laughing words -- ha, ha! The shock terrifies for a hundred miles, and he does not let fall the sacrificial spoon and chalice.
Blofeld: Thunder -- success! Thunder comes with a terrible noise, laughing and shouting in awesome glee and frightening people for a hundred miles around. The sacrificial wine is not spilt. [This suggests that the holder of the sacrificial vessel is not easily alarmed or else that he is very wise and able to distinguish between the apparently dangerous and the truly dangerous.]
Liu: Thunder. Success. Thunder comes -- ho ho! Speaking and laughing -- ha ha! It shocks and terrifies for a hundred miles. But one does not drop the spoon or chalice.
Ritsema/Karcher: Shake, Growing. Shake coming: frightening, frightening. Laughing words, shrieking, shrieking. Shake scaring a hundred miles. Not losing the ladle, the libation. [This hexagram describes your situation in terms of a disturbing and inspiring shock. It emphasizes that rousing things to new activity, the action of Shake is the adequate way to handle it. To be in accord with the time, you are told to: stir things up!]
Shaughnessy:Thunder: Receipt; thunder comes so renewingly; laughter and talk yaya; thunder alarms one hundred miles; not losing the ladle or goblet.
Cleary (1): Thunder is developmental. When thunder comes, there is alarm, then laughter. Thunder startles for a hundred miles, but one does not lose the spoon and wine.
Cleary (2):Thunder comes through. Etc.
Wu:Motion indicates pervasiveness. When Motioncomes, it frightens people. Later, it makes people talk and laugh. Its majesty reaches one hundred li in all directions. There is no misplacement of the ladle or sacrificial wine.
The Image
Legge: The image of Thunder, being repeated, forms Shock. The superior man, in accordance with this, is fearful and apprehensive, cultivates his virtue, and examines his faults.
Wilhelm/Baynes: Thunder repeated: the image of Shock. Thus in fear and trembling the superior man sets his life in order and examines himself.
Blofeld: This hexagram symbolizes continuous thunder. The Superior Man in fear and trembling seeks to improve himself.
Liu: Thunder doubled symbolizes shock. The superior man contemplates himself with fear and caution.
Ritsema/Karcher: Reiterated thunder. Shake. A chun tzu uses anxious fearing to adjust inspecting.
Cleary (1):Traveling thunder reverberates. Thus superior people cautiously practice introspection.
Cleary (2): Repeated thunder reverberates.Developed people practice introspection with caution.
Wu: One thunderclap after another constitutes hexagram Motion. Thus the jun zi reflects and rectifies for fear of being wrong.
COMMENTARY
Confucius/Legge: His feeling of dread leads to happiness because he is thereby made to adopt proper laws for himself. The movement startles the distant and frightens the near, yet he makes the proper sacrifices the same as always.
Legge: Shock consists of the trigram for Thunder doubled. (This trigram also represents Movement and the Eldest Son.) The hexagram therefore symbolizes a crash or peal of thunder, and combined with the idea of movement shows a sudden change taking place in the kingdom. The lesson is the conduct to be pursued in a time of sudden change through an awareness of danger and the proper regulation of oneself.
A successful issue is predicted if the dynamic first line can be superior to the two magnetic lines above him. It is in the idea of the hexagram that he should be moving and advancing. Although sensible of the danger, he is confident and self-possessed -- so much so that he can calmly perform his religious duties during the prevailing chaos. This is proper behavior for the eldest son, who must eventually assume the duties of his father.
Anthony: In the I Chingshock means being subjected to unsettling events. It also means perceiving and reacting to these events … perceiving, in any of these changes, that a new set of limits, or deprivations, has been placed on our life which seems to restrict or even penalize us. This sense of being projected by events into a sort of emotional trap is what this hexagram calls “Fate.” Acknowledgement of this fate, or trap, and the imperative – to find the way out – is one of the purposes of shock. As far as the I Ching is concerned, there is only one way out – to undergo spiritual development.
NOTES AND PARAPHRASES
Judgment: During sudden changes, adjust your tempo and move ahead, remembering that while conditions may alter, the goal remains the same.
The Superior Man double-checks his premises, confronts his weak spots and adheres to the rules and ideals of the Work.
The image here is one of a sudden, dramatic release of energy, power and force. To receive this hexagram without changing lines can refer to almost any abrupt, startling or unexpected situation. Sometimes it is the oracle's way of saying: "Surprise!” It can also be a kind of reprimand for asking a dumb or inappropriate question -- the oracle is "shocked” by your temerity, ignorance, etc. In such instances there is often an element of wry humor in the situation -- usually at the ego's expense. On rare occasions, it is possible to receive this hexagram as a warning about an upcoming event which has no bearing on the question posed. Should you receive such an oracle, be extremely vigilant – as always, the advice to the superior man in the Image suggests the proper course.
A true test of devotion to the Work is to maintain one's will under all circumstances. The world may be falling apart around us, but the adept does not ruin the performance of his sacrifice: the ego continues the Work regardless of conditions, and keeps a cool head under all circumstances.
Have no fear of sudden terror
or of assault from wicked men,
since Yahweh will be your guarantor,
He will keep your steps from the snare.
Proverbs 3: 25-26
Both Yahweh and Christ are what Jung calls "god images” which exist in one form or another in every human psyche, whether it is consciously religious or not. The god image is synonymous with the Self, and the implication of the above quotation from Proverbsis that as long as the ego remains devoted to the Work -- in I Chingterms: "maintains the sacrifice” -- it is under the protection of the Self.
The Perfect Man is godlike. Though the great swamps blaze, they cannot burn him; though the great rivers freeze, they cannot chill him; though swift lightning splits the hills and howling gales shake the sea, they cannot frighten him. A man like this rides the clouds and mist, straddles the sun and moon, and wanders beyond the four seas. Even life and death have no effect on him, much less the rules of profit and loss! Chuang Tzu