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From
17
Suivant
To
56
Le Vagabond
On explique à ses amis qu'on sera en retard à cause d'un objet perdu. taoscopy.com
Suivant17
Adaptez-vous aux changements, adaptez-vous aux circonstances et alignez-vous avec les autres pour un soutien mutuel.
↓ Line 1
L'adaptabilité et la volonté de suivre le bon chemin mènent au succès. La collaboration apporte des résultats.
↓ Line 3
S'aligner avec la force et la sagesse mène à l'épanouissement. Un effort constant est bénéfique.
↓ Line 5
La sincérité dans la poursuite de ce qui est bon conduit à des résultats favorables.
↓ Line 6
Des alliances solides et la loyauté mènent à la reconnaissance et à l'honneur.
↓ Le Vagabond56
Embrassez le voyage. Restez adaptable et attentif. Équilibrez l'indépendance avec l'humilité. Le succès vient de l'acceptation du changement et de la débrouillardise.
Other titles: According With, Acquiring Followers, Adapting, Adjusting, To Accord With, To Accompany, Concordance, Conformance to The Work, "Learn to serve in order to rule. Quit the old ways." -- D.F. Hook
Judgment
Legge: Following indicates successful progress and no error through firm correctness.
Wilhelm/Baynes: Following has supreme success. Perseverance furthers. No blame.
Blofeld:Following. Sublime success! Righteous persistence brings reward -- no error! [This sublime success comes, of course, only to those who follow what is right, namely the will of heaven or of those whose own will embodies it.]
Liu:Following. Great success. It is of benefit to continue. No blame.
Ritsema/Karcher: Following. Spring Growing Harvesting Trial.
Without fault. [This hexagram describes your situation in terms of being impelled or drawn into moving forward. It emphasizes that yielding to the impulse by accepting guidance is the adequate way to handle it. To be in accord with the time, you are told to: follow!]
Shaughnessy:Following: Prime receipt; beneficial to determine; there is no trouble.
Cleary (1):Following is greatly developmental: it is beneficial if correct; then there is no fault.
Cleary (2): Following is very successful, etc.
Wu: Following is primordial, pervasive, prosperous, and persevering. There will be no blame.
The Image
Legge: Thunder in the marsh: the image of Following. The superior man, in accordance with this, at nightfall enters his house and rests.
Wilhelm/Baynes: Thunder in the middle of the lake: the image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.
Blofeld: This hexagram symbolizes thunder rumbling within a swamp! When darkness falls, the Superior Man goes within and rests peacefully. [The component trigrams can be read as thunder and marsh, but also as movement and joy. In the Book of Change, joy is frequently associated with willing obedience to and glad acceptance of what is right.]
Liu: Thunder in the lake symbolizesFollowing. In the evening, the superior man rests and relaxes in his home.
Ritsema/Karcher: Marsh center possessing thunder. Following. A chun tzu uses turning-to darkening to enter a reposing pause.
Cleary (1): There is thunder in the lake, Following. Thus do superior people go inside and rest when the sun goes down.
Cleary (2): … Leaders go in and rest at sundown.
Wu: Thunder in the marsh is the symbol of Following. Thus the jun zi retires toward the twilight of the day.
COMMENTARY
Confucius/Legge: In Followingthe dynamic trigram places itself under the magnetic. We see in them the attributes of Movement and Pleasure. Through firm correctness all under heaven will be found following at such a time.
Legge: Following comes after Enthusiasm, the symbol of harmony and satisfaction. When these conditions prevail men are sure to follow. The hexagram includes the ideas of both following others and being followed by others.(Emphasis mine, Ed.) The good auspice is due to this flexibility, but in either instance the following must be guided by a reference to what is correct. The lower trigram of Movement represents the eldest son, and the upper trigram of Pleasure represents the youngest daughter. The strong places itself under the weak -- esteeming others higher than himself, and giving the idea of following. The union of Movement with Pleasure suggests the same idea.
NOTES AND PARAPHRASES
Judgment: Following means advancement through willpower.
The Superior Man rests on his inner virtue.
In Following, the trigram of Movement "follows" the trigram of Cheerfulness: independent action subordinates itself and allows itself to be led by cheerful obedience. In terms of the Work, this symbolizes our willingness to "follow" or adhere to its principles. Psychologically interpreted, Followingmeans the compliant subordination of ego-autonomy to the Great Work of psychic integration.
Blofeld points out that the trigram of Joy, or Cheerfulness is often associated with "willing obedience to and glad acceptance of what is right." Hence the cheerful following of the intent of the Self. He explains the role of the superior man in the Image as: "It is not hard to see the connection between following and resting peacefully; for, once we have given our allegiance to others [the Self], we no longer have to worry about what should be done."
At seventy ... Confucius allowed his mind to follow whatever it desired, yet everything he did was naturally right of itself. His actions no longer needed a conscious guide. He was acting without effort. This represents the last stage in the development of the sage. Fung Yu-Lan -- A Short History of Chinese Philosophy
When received without changing lines this hexagram often takes the meaning of: "To accord with" -- in such instances the answer is an affirmation to your query.
Line 1
Legge: The first line, dynamic, shows us one changing the object of his pursuit; if he is firmly correct there will be good fortune. Going beyond his own gate to find associates, he will achieve merit.
Wilhelm/Baynes: The standard is changing. Perseverance brings good fortune. To go out of the door in company produces deeds.
Blofeld: Those in power undergo a change -- righteous determination brings good fortune! Going forth from home and mingling with those outside will produce tangible results.
Liu: One's position is changing. To continue brings good fortune. Both friends and business are gained by going out. Success.
Ritsema/Karcher: An office: possessing denial. Trial: significant. Issuing-forth from the gate, mingling possesses achievement.
Shaughnessy: The office perhaps notifies; determination is auspicious; going out of the gate to interact has results.
Cleary (1): Standards change; it is good to be correct. Going outside and mixing is effective.
Cleary (2): … Interaction outside the gate is successful.
Wu: The way of conducting public affairs is subject to change. Perseverance will bring good fortune. Success can be had by communicating with people from without.
COMMENTARY
Confucius/Legg e: He will not fail in the method he pursues. Wilhelm/
Baynes: To follow what is correct brings good fortune. One does not lose oneself. Blofeld: The first sentence presages the good fortune derived from officials undergoing a change of heart and following what is right. The tangible results mentioned at the end of the passage imply that we shall not fail. Ritsema/Karcher: Adhering-to correcting significant indeed. Not letting-go indeed. Cleary (2): It is good to follow what is right …In the sense of not losing. Wu: Because following what is correct is auspicious … Because his position is not compromised.
Legge: The dynamic first line is the lord of the lower trigram. The magnetic lines ought to follow him, but he is beneath them in the lowest place in the figure. This suggests that he should change his pursuit. Because of his strength and correct position, he will be fortunate in this. Going beyond his gate for associates shows public spirit and an absence of selfish motivation.
NOTES AND PARAPHRASES
Siu: At the outset, the man changes his objectives. He will succeed if he remains firm in principle and goes beyond selfish considerations to mingle freely with those who do not share his feelings, as well as those who do.
Wing: A change is occurring, whether in your own objectives or in the situation around you. In order to accomplish something you should now communicate with persons of all persuasions and opinions. Yet remain internally principled and discerning.
Editor: Psychologically, an inner transformation is taking place. If this is the only moving line, hexagram number forty-five, Contraction, is created, so a (possibly unconscious) re-arrangement of attitudes and perceptions is suggested. To "go beyond one's own gate" implies a need to expand your horizons during a shift in the balance of forces.
When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realize the Way of Strategy when I was fifty. Miyamoto Musashi -- A Book of Five Rings
A. Change your focus, marshal your forces, and seek wider horizons.
Line 3
Legge: The third line, magnetic, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks, but it will be advantageous to adhere to firm correctness.
Wilhelm/Baynes: If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
Blofeld: He belongs to (i.e. is of service to) the adult and loses the boy. By following the former, he gains what he desires. It is advisable to make no move but to remain determined.
Liu: By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits.
Ritsema/Karcher: Tied-to the respectable husband. Letting-go the small son. Following possessing seeking, acquiring. Harvesting: residing in Trial.
Shaughnessy: Tying the senior fellow, losing the little son; in following there is the seeking to get; beneficial to determine about dwelling.
Cleary (1): Involved with the adult, one loses the child. Following with an aim, one gains. It is beneficial to abide in rectitude.
Cleary (2): … It is good to remain correct.
Wu: She clings to her husband, but loses her child. Although she gets what she asks for, she will be privileged to remain persevering.
COMMENTARY
Confucius/Legge: By the decision of his will, he abandons the youth below. Wilhelm/Baynes: One's will gives up the one below. Blofeld: He is willing to give up what is inferior. Ritsema/Karcher: Below, purpose stowed-away indeed. Cleary (2): One’s aspiration leaves the low behind. Wu: Because she has given up her aspiration to hold on to what is below.
Legge: Line three is magnetic, but follows the dynamic line above it, thus abandoning the first line. This is just the opposite of the situation of the second line. It is magnetic, however, and line four is not its proper correlate: hence the conclusion of the paragraph is equivalent to a caution.
NOTES AND PARAPHRASES
Siu: The man joins with superior people and parts company with the superficial and the inferior.
Wing: You will find yourself parting ways with former inferior elements in your life as you make contact with worthwhile persons or ideals. By firmly following the superior path you will find what you are looking for, while your strength of character will greatly benefit.
Editor: The context of this line prevents using the gender symbolism employed in this book. It is opposite in meaning to line two, and unambiguous.
The divine principle in man, which constitutes him a human being, and by which he is eminently distinguished from the animals, is not a product of the earth, nor is it generated by the animal kingdom, but it comes from God; it is God, and is immortal, because, coming from a divine source, it cannot be otherwise than divine. Man should therefore live in harmony with his divine parent, and not in the animal elements of his soul. Man has an Eternal Father who sent him to reside and gain experience in the animal principles, but not for the purpose of being absorbed in them. Paracelsus -- DeFundamento Sapientiae
A. The image suggests a growth in perception. One exchanges an immature belief or attitude for a mature one.
Line 5
Legge: The fifth line, dynamic, shows us the ruler sincere in fostering all that is excellent. There will be good fortune.
Wilhelm/Baynes: Sincere in the good. Good fortune.
Blofeld: Confidence is admirable -- good fortune! [ Confidence in the context of this hexagram implies perfect trust in those we follow.]
Liu: There is confidence in goodness. Good Fortune.
Confucius/Legge: His position is correct and in the center. Wilhelm/ Baynes: The place is correct and central. Blofeld: The suitable position of this line. Ritsema/Karcher: Situation correctly centering indeed. Cleary (2): Because the state is correctly balanced. Wu: Because his position is correct and central.
Legge: Line five is dynamic in his central and correct place, with line two as a proper correlate. Hence the auspicious symbolism.
NOTES AND PARAPHRASES
Siu: The ruler fosters excellence, which brings on good fortune.
Wing: If you sincerely insist upon the very best, the chances are that you will get it. Set your sights high. Good fortune.
Editor: Wilhelm points out that the ruler in line five "follows" the sage in line six, who represents the way of heaven -- or, in our terms, the ideals of the Work. When the "ruler" (psychologically in this case, the ego) follows the way of heaven (the Work), then his subjects (inner aspects) will follow him, and the kingdom (psyche) will prosper.
Everything that happens to us, properly understood, leads us back to ourselves; it is as though there were some unconscious guidance whose aim it is to deliver us from all ties and all dependence and make us dependent on ourselves. Jung --Letters
A. Your attitude is in accordance with the advancement of the Work.
Line 6
Legge: The sixth line, magnetic, shows us that sincerity held and clung to, yea, and bound fast. We see the king with it presenting his offerings on the Western Mountain.
Wilhelm/Baynes: He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.
Blofeld: He obtained people's allegiance and his followers clung to him. During the time he spent on the Western Mountain, the King made sacrifice.
Liu: Deeply involved with one's fellows, one tries to continue. The King offers the Western Mountain.
Ritsema/Karcher: Grappling, tying-to it. Thereupon adhering holding-fast-to it. The king availing-of Growing tending- towards the Western mountain.
Shaughnessy: Grabbing and tying him, and thereafter binding him; the king uses aromatic grass on the western mountain.
Cleary (1): Binding and tying up; the king sacrifices on west mountain.
Cleary (2): In a binding involvement, the king sacrifices on the western mountain.
Wu: He is constrained and bound in order to follow. May a king make offerings to the gods of the western mountain.
COMMENTARY
Confucius/Legge: The idea of the hexagram has reached its extreme development. Wilhelm/Baynes: At the top it ends. Blofeld: Those above us have exhausted their merit. Ritsema/Karcher: Exhausting the above indeed.
Cleary (2): This is the upper impasse of involvement. Wu: Because he has reached the upper limit.
Legge: The concept of Followingreaches its highest representation in the topmost line. The action, directed by the most sincere devotion to what is right, influences both men and spiritual beings. The Western Mountain is Mt. Khi, at the foot of which was the original settlement of the house of Kau in 1325 B.C.
NOTES AND PARAPHRASES
Siu: The sage, who is retired, is recalled by the king because of his unique qualifications. The faithful and effective subject is rewarded.
Wing: You are called upon, by virtue of your wisdom and expertise, to lead another. You will unquestionably become involved, but you will be rewarded for your unselfish commitment.
Editor: Psychologically, Legge's commentary suggests the idea of devotion and sacrifice uniting forces in both conscious and unconscious realms of the psyche. The Confucian commentary suggests that the principle of Followingcomes to an end when ego and Self merge. To offer a sacrifice on the peak of the Western mountain: a high spiritual place where the sun sets (an image of the completed Work), implies this. Getting this line doesn't mean the Work is literally completed (it never is in this space-time dimension), but that you have probably integrated some significant inner complexes. Compare this line with 46:4.
The surrender of the limited purposes of the ego to the much larger goals of the Self -- goals within which the lesser egoic purposes are in fact meaningfully encompassed -- does not do away with the sense of freedom. On the contrary, only by subordinating the limitations of the ego to the Self do we truly justify our freedom and do we meaningfully validate our responsibility for our actions and decisions. S.A. Hoeller -- The Gnostic Jung
A. Devotion to the Work brings unity to the psyche.
Autres titres : Le Vagabond, Le Symbole du Voyageur, L'Exilé, Séjourner, Le Nouveau-venu, Loger, Voyager, Le Voyageur, L'Étranger, Les Étrangers, L'Étranger Voyageur, L'Outsider, L'Alien, Le Gnostique, Le Fou du Tarot, Errant, Sans-abri, Non-engagé, Par Vous-même, "Peut se référer à être hors de son élément." -- D.F. Hook
Jugement
Legge: Transition signifie que de petites réalisations sont possibles. Si le voyageur étranger est ferme et correct, il y aura de la bonne fortune.
Wilhelm/Baynes:Le Vagabond. Succès par la petitesse. La persévérance apporte la bonne fortune au vagabond.
Blofeld:Le Voyageur -- succès dans les petites affaires. La persistance en matière de voyage apporte la bonne fortune.
Liu: L'Exilé. Petit succès. Continuer mène à la bonne fortune.
Ritsema/Karcher:Séjourner, le petit : Croissance. Séjourner, Épreuve : significatif. [Cet hexagramme décrit votre situation en termes de voyages errants et de vie en exil. Il souligne que se mêler aux autres en tant qu'étranger dont l'identité vient d'un centre lointain est la manière adéquate de le gérer...]
Shaughnessy:Voyager. Petite réception. Voyager; la détermination est de bon augure.
Cleary (1): Voyage est développemental quand il est petit; si voyage est correct, il mène à la bonne fortune.
Cleary (2): Voyage a un petit succès. Voyage est de bon augure si correct.
Wu:Voyager indique une petite pénétration. La persévérance apportera de l'auspice.
L'Image
Legge: Un feu sur la montagne -- l'image de Transition. L'homme supérieur exerce une sagesse prudente dans ses punitions, et ne permet pas de litiges prolongés.
Wilhelm/Baynes: Feu sur la montagne : l'image du Vagabond. Ainsi l'homme supérieur est clairvoyant et prudent en imposant des pénalités, et ne prolonge pas les procès.
Blofeld: Cet hexagramme symbolise le feu sur une montagne. L'Homme Supérieur emploie une sage prudence dans l'administration des punitions et ne permet pas que les affaires portées devant lui soient retardées.
Liu: Le feu sur la montagne symbolise l'Exilé. L'homme supérieur est prudent et intelligent en imposant des punitions, et ne retarde pas les affaires portées.
Ritsema/Karcher: Au-dessus de la montagne possédant le feu. Séjourner. Un chun tzu utilise une considération éclairante pour se servir de punir et aussi ne pas retenir les litiges.
Cleary (1): Il y a du feu au sommet d'une montagne, transitoire. Ainsi les personnes supérieures appliquent les punitions avec compréhension et prudence, et ne gardent pas les gens emprisonnés.
Cleary (2): Feu sur une montagne – voyager. Etc.
Wu: Il y a du feu sur la montagne; c'est Voyager. Ainsi le jun zi exerce les plus grandes délibérations en infligeant des punitions de sorte que les prisonniers ne soient pas détenus sans cause.
COMMENTAIRE
Confucius/Legge:Transition indique qu'il peut y avoir une petite réalisation et un progrès -- la ligne magnétique occupe la place centrale dans le trigramme supérieur, et est obéissante aux lignes dynamiques au-dessus et en dessous d'elle. Nous avons également les attributs de Garder le Calme associés à l'Intelligence dans les trigrammes inférieur et supérieur. C'est pourquoi il est dit qu'il peut y avoir une petite réalisation et un progrès. Si le voyageur étranger est ferme et correct comme il se doit, il y aura de la bonne fortune. Grand est le temps et grande est la bonne voie à suivre dans ces circonstances!
Legge: Le caractère chinois écrit pour cet hexagramme désigne les personnes voyageant à l'étranger, et est souvent traduit par Étrangers. La figure s'adresse aux voyageurs étrangers, et leur dit comment ils doivent se comporter par la culture de l'humilité et de la correction ferme. Grâce à ces qualités, ils échapperaient au mal et progresseraient. Le statut de voyageur étranger est considéré comme trop bas pour espérer de grandes choses d'eux.
On suppose que le vagabond est dans la position de la cinquième ligne. Les idées d'humilité, de docilité, de calme et d'intelligence sont dérivées des attributs des trigrammes composants. Ce sont toutes des caractéristiques qui conviennent à un étranger, et qui sont susceptibles de mener à l'avancement et à l'atteinte de ses désirs. Concernant l'Image, K'ung Ying-ta commente : "Un feu sur une montagne s'empare de l'herbe, et court avec elle sur tout l'espace, ne s'arrêtant nulle part longtemps, et disparaissant bientôt -- tel est l'emblème du voyageur."
NOTES ET PARAPHRASES
Jugement: Pendant une Transition, gardez votre volonté grande et vos attentes petites.
L'Homme Supérieur voit clairement et ne s'embrouille pas dans la complexité. Il est clairvoyant et prudent en jugeant la vérité de la situation, maintenant un détachement du milieu social.
La traduction de Wilhelm du titre de cet hexagramme est Le Vagabond. Un vagabond est quelqu'un qui n'a pas de maison, ou qui est entre une maison et une autre. Cela nous rappelle la notion gnostique de l'"Alien" : l'âme incarnée exilée pour errer dans la dimension espace-temps (c'est-à-dire, ce monde).
L'alien est ce qui vient d'ailleurs et n'appartient pas ici ... L'étranger qui ne connaît pas les coutumes de la terre étrangère erre perdu; s'il apprend trop bien ses coutumes, il oublie qu'il est un étranger et se perd d'une manière différente en succombant à l'attrait du monde étranger et en devenant étranger à son propre origine ... Le souvenir de sa propre étrangeté, la reconnaissance de son lieu d'exil pour ce qu'il est, est le premier pas en arrière; le mal du pays éveillé est le début du retour. Hans Jonas -- La Religion Gnostique
Dans l'interprétation la plus large alors, le message dans le Jugement : "Si le voyageur étranger est ferme et correct, il y aura de la bonne fortune" peut se référer à ne pas s'enchevêtrer dans les affaires de ce monde dans lequel nous errons -- une idée soulignée dans la première ligne. Ritsema/Karcher l'énoncent explicitement -- définissant notre défi comme "se mêler aux autres en tant qu'étranger dont l'identité vient d'un centre lointain." C'est un bon conseil général pour quiconque est sérieusement engagé dans le Travail, puisque le "centre lointain" ("Dieu," ou le Soi) représente l'essence que nous avons incarnée pour servir.
Nous sommes des étrangers dans ce monde, et le corps est le tombeau de l'âme, et pourtant nous ne devons pas chercher à nous échapper par le suicide; car nous sommes les biens de Dieu qui est notre berger, et sans son commandement nous n'avons pas le droit de nous échapper. Éthique pythagoricienne
Dans des situations plus spécifiques, l'hexagramme symbolise une phase de transition. Les lignes deux, trois et quatre décrivent toutes des "Auberges" ou des lieux de repos temporaires (souvent expérimentés dans les rêves comme des images d'hôtels ou de motels). Le symbolisme est identique : le psychisme reflète une situation intermédiaire pendant un état de Transition.
Par définition, une transition est fluide et pas encore fixée. Selon les choix faits, on peut aller dans différentes directions. En termes de conscience, il est évident que la transition peut être d'un état de conscience inférieur à un état supérieur, ou vice-versa. Parce qu'une transition est une opportunité de faire des choix délibérés, le commentaire confucéen conclut par : "Grand est le temps et grande est la bonne voie à suivre dans ces circonstances!"
Les lignes un, trois et six décrivent des situations très négatives impliquant des choix ignorants et arrogants. Nous pensons à l'ego poussant aveuglément la rivière de ses désirs, incapable de voir les conséquences malheureuses qu'il engendre ainsi. La ligne deux suggère un lieu de repos solide pendant notre voyage, tandis que la ligne quatre décrit une situation similaire mais précaire, bien que pas nécessairement incorrecte. La cinquième ligne conseille une sorte de sacrifice au souverain (le Soi) qui aboutit à une récompense éventuelle. Le message est de laisser le Soi vous guider à travers une Transition.
SUGGESTIONS POUR LA MÉDITATION
L'hexagramme numéro cinquante-six est l'inverse de l'hexagramme numéro cinquante-cinq. Comparez le rôle de l'homme supérieur dans l'Image de chaque figure. Comment sont-ils les mêmes ? Comment sont-ils différents ? Quelles sont les différences et similitudes des trigrammes composants de chaque hexagramme, et comment affectent-ils leurs significations respectives ?
Notes, 15 août 2009 : Une nouvelle paraphrase du Jugement et de l'Image :
L'Alien Gnostique. De petites réalisations sont possibles si l'Alien garde la tête claire et maintient sa discipline personnelle. L'Adepte initié est intelligent, discret, et fait preuve de sagesse vigilante : il maintient et protège sa gnose par une réserve prudente dans les disputes mondaines, évitant les contentieux inutiles. [Il peut le faire parce qu'il sait que c'est une réalité illusoire : un piège, une usine de Loosh créée par le Démiurge.] Un chun tzu utilise une considération éclairante pour se servir de punir et aussi ne pas retenir les litiges. [En d'autres termes, "faites le travail à l'endroit où vous vous trouvez" rapidement, et efficacement, avec le moins d'enchevêtrements possible dans les circonstances. Évitez le nouveau karma. Implicite est que cette expérience est une préparation pour le vœu du bodhisattva.]