Revitalisez ce qui est brisé, nourrissez avec authenticité et créez un foyer harmonieux rempli d'unité et de but.
From
18
Réparation
To
37
La famille
Se mettre occupé à la dernière minute
On craint que les autres ne réalisent que rien n'a été préparé. taoscopy.com
Réparation18
Aborder les problèmes ; réparer ce qui a été négligé. Assumer la responsabilité de restaurer et d'améliorer.
↓ Line 1
Corriger les erreurs du passé peut être difficile, mais la persévérance mène au succès.
↓ Line 2
Aborder les problèmes nécessite une approche douce ; une force excessive peut être contre-productive.
↓ Line 5
Corriger les erreurs passées mérite respect et éloge.
↓ La famille37
Concentrez-vous sur le renforcement de l'harmonie dans votre communauté ou votre famille. Cultivez la stabilité et le soutien mutuel en favorisant une communication ouverte et des valeurs partagées.
Other titles: Work On What Has Been Spoiled, The Symbol of Destruction, Decay, Arresting of Decay, Work after Spoiling, Fixing, Rectifying, Corrupting, Branch, Degeneration, Misdeeds "Can refer to heredity and psychological traits.” -- D. F. Hook
Judgment
Legge: Successful progress is indicated for those who properly repair what has been spoiled. It is advantageous to cross the great stream. One should consider carefully the events three days before the turning point and the tasks remaining for three days afterward.
Wilhelm/Baynes:Work On What Has Been Spoiled has supreme success. It furthers one to cross the great water. Before the starting point, three days. After the starting point, three days.
Blofeld:Decay augurs sublime success and the advantage of crossing the great river (or sea). [I.e. of going on a journey or of going forward with one's plans.] What has happened once will surely happen again (literally, "three days before the commencement; three days after the commencement"). [It would have been hard to make sense of these words, were it not that the Confucian Commentary on the Text clearly explains them; hence the liberty I have taken with the Text.]
Liu: Work after spoiling. Great success. It is of benefit to cross the great water. Before starting, three days. After starting, three days. [This hexagram implies that, although conditions are bad now, improvement can be expected.]
Ritsema/Karcher: Corrupting, Spring Growing. Harvesting: wading the Great River. Before seedburst three days, after seedburst three days. [This hexagram describes your situation in terms of disorder, perversion and putrefaction. It emphasizes that letting things rot away so they become obsolete is the adequate way to handle it...]
Shaughnessy: Branch: Prime auspiciousness; receipt. Beneficial to ford the great river; preceding jia by three days, following jia by three days.
Cleary (1): Correcting degeneration is greatly developmental. It is beneficial to cross great rivers. Three days before the start, three days after the start. [The way to correct degeneracy is not in empty tranquility without action; it is necessary to work in the midst of great danger and difficulty, to act in the dragon’s pool and the tiger’s lair. Only then can one restore one’s original being, cultivating it into something indestructible.]
Cleary (2): From degeneration comes great development, etc.
Wu: Misdeeds is great and pervasive. It will be advantageous to cross the big river. It would be advisable to begin an undertaking three days before Jia and examine the ongoing progress three days thereafter.
The Image
Legge: The image of wind below the mountain forms Repair. The superior man, in accordance with this, stimulates the virtue of the people.
Wilhelm/Baynes: The wind blows low on the mountain: the image of Decay. Thus the superior man stirs up the people and strengthens their spirit.
Blofeld: This hexagram symbolizes wind blowing at the foot of a mountain. The Superior Man, by stimulating people's hearts, nourishes their virtue.
Liu: Wind blowing around the foot of the mountain symbolizes Work after Spoiling. The superior man encourages people to cultivate virtue.
Ritsema/Karcher: Below mountain possessing wind. Corrupting. A chun tzu uses rousing the commoners to nurture actualizing-tao. [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.]
Cleary (1): There is wind in the mountains; degeneration. Thus superior people rouse the people and nurture virtue.
Cleary (2): … Leaders thus arouse the people to nurture virtue.
Wu: There is wind at the foot of the mountain; this is Misdeeds. Thus the jun zi arouses the people and nurtures his own virtue.
COMMENTARY
Confucius/Legge: The dynamic trigram is above, and the magnetic trigram is below. Pliancy is below, and Stopping above: these suggest troubled conditions verging on ruin. But Repair brings order to all under heaven, and he who advances will encounter the business to be done. The end of confusion is the beginning of order; such is the procedure of heaven.
Legge: Repair means the performance of painful but necessary duties. It shows a situation in which things are going to ruin, as if through poison or venomous worms. In order to justify the auspice of progress and success, the duty of the figure is to rectify this and restore conditions to health. This will require a major effort, such as crossing the great stream, and the careful differentiation of the causes of the problem, as well as the measures taken to fix it. The attribute of the lower trigram is Pliancy, and the upper represents Stoppage or Arrest. Hence, the feeble pliancy of decadence is stopped cold by the immovable mountain. The three days before and after the turning point symbolize the careful attention and differentiation necessary for any rectification to succeed.
On the Image, Ch'eng-tzu says: "When the wind encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by Repair." The nourishing of virtue appears especially in line six -- all the other lines belong to the helping of the people.
NOTES AND PARAPHRASES
Judgment:Repair means to set your house in order. Analyze your choices before the renovation and evaluate their consequences afterward.
The Superior Man orders his thoughts and feelings, reforms old attitudes, and strengthens his will. (Psychologically, to "stimulate the virtue of the people" (Legge) is to rectify the components of a complex.)
To imagine any truly objective state of perception we must include all that exists: the entire cosmos. Each differentiation of this, from atom to galaxy, is one slice out of an infinite whole. As a portion of the entirety, we are always linked with our ancestors in an infinite web of relationships which includes our family history, our racial-cultural-historical heritage and Homo sapiens as a species. Though seldom aware of them, it is useful to remember these links. Emanating from an unfathomable complexity, their karmically-charged morphogenetic fields are constantly shaping our lives. It follows that, although we perceive ourselves as separate from our ancestors, the separation is a subjective experience which is true only in a temporally limited sense.
Every line of Repair, except two and six, shows a son dealing with the troubles caused by his father. This reminds us of the biblical curse:
For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. Exodus 20: 5
The father archetype has a wide range of meanings: this extends from the Primal Spirit ("God the Father"), to a prior cause or intent in the psyche which has engendered a present condition. Psychologically interpreted, it is this latter reading which usually applies. If a "father" symbolizes the cause, then a "son" is the effect. If the effect is imperfect, then to rectify it is also to rectify the original intent.
To a large extent our lives consist of well-intentioned but misguided choices which create less than perfect consequences. To modify our attitude or behavior so that it corrects errors in our original intent is to "deal with the troubles caused by the father."
For example: In a misconceived expression of affection, a parent allows his child unrestricted access to candy. As a consequence of this choice, the kid's teeth become rotten, and the only logical way to correct the original error is to now curtail his intake of sugar. The fact that this new choice will create stress in the relationship between parent and child is just a consequence of the original choice and has no bearing at all on what is correct in the situation.
In some situations this hexagram may be interpreted as a response to a karmic chain of cause and effect:
To harmonize with the Wisdom Teachings, the scripture should read that the karma of the "father" is visited upon the "child" unto the fourth incarnation, not generation. The mistakes you made in the last four incarnations may be visited upon you in the form of karma flowing out of the heart seed atom in the present incarnation. Thus what you "fathered," or created, in your last incarnation may be the source ("parent") of your karma today. You are a child of that parent today. You have inherited from that parent -- the you of the past, not your physical parents -- all of your characteristics, weaknesses and strengths. Earlyne Chaney -- The Mystery of Death and Dying
The interpretation of any oracle response can only be as profound as our minds are prepared to accept. As moderns we find it difficult to empathize with "ancestor worship," yet properly understood, it can provide useful insights into the Work. In the unconscious realm all time is immediate, not sequential, and the Objective Psyche consists of a non- temporal web of forces shading from personal to universal. This means that if we have a complex engendered in us by our father, for example, we can reasonably assume that he was passing on what he received from his own parents. In this way, the unresolved complexes of the ancestors shape our own personalities: they live in and through us right now, even if they had their birth in forefathers long forgotten. This is a kind of near-immortality: individuals may die, but beliefs, attitudes, complexes live as long as they have receptive vessels to inhabit. (This is probably the engine of karma.) To the extent that an ancestral chain of causality still motivates our choices, we are totally responsible for "setting right what has been spoiled by the father."
SUGGESTIONS FOR MEDITATION
Most people have some level of unfinished business with their parents: psychologists would have little to do if this weren't true. It can be a healing ritual to set up an altar to a deceased parent and meditate there on the stresses that still remain between you. To approach the situation without judgment, to realize (non-logically) that forces pre-existing you provoked the condition as much as your parent did, will elicit much insight. Be especially aware of the presence of the past and the illusion of linear time. (Is it possible somehow to be your own great-grandfather?) Ancestor “worship” of this sort can be profoundly therapeutic.
Line 1
Legge: The first line, magnetic, shows a son dealing with the troubles caused by his father. If he is an able son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.
Wilhelm/Baynes: Setting right what has been spoiled by the father. If there is a son, no blame rests upon the departed father. Danger. In the end good fortune.
Blofeld: Children exist to rectify the mistakes wrought by their fathers; hence the departed are made free from blame -- trouble ending in good fortune!
Liu: If the mistakes of the father are corrected by the son, no blame. There is danger, but in the end, good fortune.
Ritsema/Karcher: Managing the father's Corrupting. Possessing son-hood. Predecessors without fault. Adversity, completing significant.
Shaughnessy: The stem father's branch; there is a son crafty; there is no trouble; danger; in the end auspicious.
Cleary (1): Correcting the father’s degeneracy; if there is a son, the deceased father is without blame. Danger, but in the end it turns out well.
Cleary (2): Dealing with the degeneration of the father, if there is a child, the late father has no blame. It is dangerous but turns out well.
Wu: He attends to the affairs of his father. He is a capable son. His father will be free from blame. It is a difficult task, but it will be good in the end.
COMMENTARY
Confucius/Legge: He has entered into the work of his father. Wilhelm/ Baynes: He receives in his thoughts the deceased father. Blofeld: This implies assuming responsibility for their mistakes. Ritsema/Karcher: Intention receiving the predecessors indeed. Cleary (2): Consciously taking up after the late father. Wu: He intends to continue his father’s business.
Legge: Line one is magnetic, with a magnetic correlate in line four -- what can be done here to remedy the state of decay? But the line is the first of the hexagram, and the decay is not yet great. By heeding the cautions of the text, he can succeed. He has entered into the work of his father, and brings it about that his father is looked on as blameless.
NOTES AND PARAPHRASES
Siu: At the outset, wrongs have arisen which are not yet deeply rooted and can be remedied. But reforms are associated with dangers, which should be understood.
Wing: In order to avoid decay, it is necessary to change a traditional and rigid structure that is affecting your life. You may feel that this is too radical an undertaking. It is true that this kind of change is fraught with danger, but if you are cautious while making the reform you will meet with success and renewed growth.
Editor: This line doesn't lend itself to use of the usual gender symbolism. Wilhelm translates the Confucian commentary in terms of receiving the departed father in one's thoughts; Blofeld renders it as taking responsibility for the father's errors. Ritsema/Karcher render "adversity” as: “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.” This can refer to any unresolved stresses creating instability in the situation. Psychologically, the idea is that new insights modify old errors. If they are formulated carefully, further error is avoided and one has created a useful new foundation. Sometimes the line can refer to having misinterpreted a previous oracle.
Lord Naoshige said, "An ancestor's good or evil can be determined by the conduct of his descendants." A descendant should act in a way that will manifest the good in his ancestor and not the bad. This is filial piety. Yamamoto Tsunetomo --The Book of the Samurai
A. Rectify a past mistake.
Line 2
Legge: The second line, dynamic, shows a son dealing with the troubles caused by his mother. He should not carry his firm correctness to the utmost.
Wilhelm/Baynes: Setting right what has been spoiled by the mother. One must not be too persevering.
Blofeld: Assuming responsibility for the mistakes of our mothers cannot be too serious.
Liu: In correcting the mistakes of the mother, one must not be too persistent.
Ritsema/Karcher: Managing the mother's Corrupting. Not permitting Trial.
Shaughnessy: The stem mother's branch; one may not determine.
Cleary (1): Correcting the degeneracy of the mother, it is improper to be righteous.
Wu: He attends to the affairs of his mother. He should not be insistent.
COMMENTARY
Confucius/Legge: In dealing with the troubles caused by his mother he holds to the course of the due mean. Wilhelm/Baynes: He finds the middle way. Blofeld: At best a middle course is advisable. Ritsema/Karcher: Acquiring centering tao indeed. Cleary (2): attaining balance. Wu: He proceeds with moderation.
Legge: The fifth line ruler is magnetic, while line two is dynamic. Thus the symbolism takes the form of a son dealing with the prevailing decay induced by his mother. But a son must be very gentle in all his dealings with his mother, and especially so when constrained by a sense of duty to oppose her course.
NOTES AND PARAPHRASES
Siu: The man is gentle in dealing with his mother, even when duty bound to oppose her. When restoring what has been spoiled by weakness, gradualness is required.
Wing: You have become aware of past mistakes that must be rectified. Here you must proceed with great sensitivity, since the changes in your life could hurt those dear to you.
Editor: In psychological symbolism, a female represents emotional or feeling components within the psyche. A "mother" then, would be the source of an emotional attitude which, in the context of this hexagram, needs to be modified or changed. In correcting outmoded or inappropriate feelings one must proceed with care because emotional/instinctual forces cannot be altered as quickly as we can change our minds. (It is a commonplace in psychology that mental insights mean nothing if the emotions involved refuse to conform.) Often the line can refer to the proper way of responding to another's sensitive mood or attitude.
As in childhood development, which recapitulates human historical development in consciousness, the psychic detachment from the mother towards the father is intimately bound up with the growth of individuality. Consciousness strives to become separate from the maternal involvement, and aspires toward the outside world represented by the father. Gareth Knight -- A History of White Magic
A. Rectify an emotional response. Control your feelings, but don't crush them.
B. Be sensitive in the way you handle an emotional situation.
Line 5
Legge: The fifth line, magnetic, shows a son dealing with the troubles caused by his father. He obtains the praise of using the fit instrument for his work.
Wilhelm/Baynes: Setting right what has been spoiled by the father. One meets with praise.
Blofeld: Assuming responsibility for the mistakes of our fathers will win us praise.
Liu: Correcting the mistakes of the father leads to recognition.
Ritsema/Karcher: Managing the father's Corrupting. Availing- of praise.
Shaughnessy: The stem father's branch; use a cart.
Cleary (1): Correcting the degeneracy of the father, using praise.
Cleary (2): Dealing with the degeneration of the father, the action is praised.
Wu: He attends to the affairs of his father. He has reputation at his disposal.
COMMENTARY
Confucius/Legge: He is responded to by the second line with all of his virtue. Wilhelm/Baynes: He receives him in virtue. Blofeld: Because to take them upon ourselves is a virtue. Ritsema/Karcher: Receiving uses actualizing-tao indeed. [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.]Cleary (2): Because one takes up after him with virtue. Wu: He succeeds with virtue.
Legge: The magnetic fifth line is the seat of the ruler, but its proper correlate is the dynamic second line -- the strong minister to whom the work of the hexagram is delegated.
NOTES AND PARAPHRASES
Siu: With the assistance of able helpers, the man reverses the process of decay of former times. He is praised for it.
Wing: You are in a position to assume the responsibility for a long-needed reform. Do it. Those around you will be supportive of your efforts and you will be honored with praise and recognition.
Editor: Line five does not lend itself to the usual gender symbolism. The dynamic second line deals with feelings (the mother), and the magnetic fifth line deals with thoughts or conscious attitudes (the father). The Confucian commentary describes these correlate lines as uniting to attain symmetry. Ritsema/Karcher translate this as facilitating the unfolding of essence (tao). This suggests an overall rectification of thoughts and feelings to attain balance. The other translations emphasize that one obtains recognition and praise for this, suggesting a major accomplishment in the development of the Work.
Inasmuch as ordering activity and emotional receptivity are felt as belonging to the masculine and feminine principles respectively, the first life contacts with father and mother set the basic patterns for the development of our assertiveness and our feeling. When there are problems in these areas they must be confronted and consciously re-examined in terms of these original encounters before a further development can become possible. E. C. Whitmont -- The Symbolic Quest
A. Put some thought into your feelings, or: bring compassion into your thinking.
B. Rectify your thoughts and feelings: revise a limiting belief.
Autres titres : Vie de famille, Clan, Maison, Lien, Habitation des gens, La Psyché, "Peut indiquer une situation où la famille peut et doit aider." -- D.F. Hook
Jugement
Legge : Pour la régulation de La Famille, ce qui est le plus avantageux est que la femme soit ferme et correcte.
Wilhelm/Baynes : La Famille. La persévérance de la femme favorise.
Blofeld :La Famille. La persistance des femmes apporte une récompense.
Liu :La Famille. La persévérance d'une femme est bénéfique.
Ritsema/Karcher : Habitation des gens. Récolter : procès de femme. [Cet hexagramme décrit votre situation en termes de vie et de travail avec d'autres dans un espace commun. Il souligne que prendre soin de votre relation avec ceux qui partagent cet espace et de l'espace lui-même est la manière adéquate de le gérer. Pour être en accord avec le temps, on vous dit : habitez avec les gens !]
Shaughnessy : Membres de la famille : Bénéfique pour la jeune fille de déterminer.
Cleary (1) : Pour les gens à la maison, il est bénéfique que la femme soit chaste. [Dans le corps humain, la vitalité, l'esprit, l'âme, la psyché et l'intention appartiennent tous au yin et prennent tous des ordres de la mentalité humaine … Lorsque vous raffinez l'esprit humain, l'esprit du tao se manifeste spontanément.]
Wu :La Famille indique qu'il est avantageux pour une femme d'être persévérante. [C'est un hexagramme avec son accent sur les femmes. Les deux trigrammes constituants sont féminins … Ainsi, ceux qui s'efforcent d'être fermes et corrects auront des avantages.]
L'Image
Legge : Le vent s'élevant du feu -- l'image de La Famille. L'homme supérieur dit la vérité et est cohérent dans son comportement.
Wilhelm/Baynes : Le vent sort du feu : L'image de La Famille. Ainsi l'homme supérieur a de la substance dans ses paroles et de la durée dans son mode de vie.
Blofeld : Cet hexagramme symbolise le vent s'élevant du feu. Le discours de l'Homme Supérieur est plein de substance et il se comporte avec constance.
Liu : Le vent sortant du feu symbolise La Famille. Le discours de l'homme supérieur doit avoir de la substance, et sa conduite être durable.
Ritsema/Karcher : Vent provenant du feu émergeant. Habitation des gens. Un chun tzu utilise des mots pour posséder des êtres et aussi le mouvement pour posséder la persévérance.
Cleary (1) : Le vent émerge du feu, membres d'une famille. Ainsi y a-t-il de la factualité dans le discours des personnes supérieures, de la cohérence dans leurs actes.
Cleary (2) : … Les personnes développées sont factuelles dans le discours, cohérentes dans l'action.
Wu : Le vent sort du feu ; c'est La Famille. Ainsi le jun zi parle avec des faits et agit avec persévérance.
COMMENTAIRE
Confucius/Legge : Dans La Famille la femme est à sa place correcte dans le trigramme inférieur, et le mari à sa place correcte dans le supérieur. Que les époux occupent leurs positions correctes montre la relation correcte entre le ciel et la terre. Les parents dirigent la famille : que le père soit vraiment père, et le fils fils ; que le frère aîné soit vraiment frère aîné, et le frère cadet cadet ; que le mari soit vraiment mari, et la femme femme -- alors la famille sera dans son état correct. Amenez la famille à cet état, et tout sous le ciel sera établi.
Legge : Le caractère chinois écrit pour Famille signifie simplement "un ménage", ou "les membres d'une famille". La leçon de l'hexagramme est la régulation de la famille, effectuée par la coopération du mari et de la femme dans leurs sphères respectives, et n'ayant besoin que de devenir universelle pour assurer le bon ordre du royaume. La place importante accordée à la femme est vue dans la courte phrase du Jugement -- qu'elle soit ferme et correcte, et fasse bien sa part est essentiel pour la régulation correcte de la famille.
La femme est représentée par la ligne deux et le mari est son corrélat approprié dans la ligne cinq. La relation entre le ciel et la terre est analogue à la relation entre mari et femme.
La deuxième phrase du commentaire confucéen, rendue plus fidèlement, serait : "Que dans la famille il y ait un dirigeant autoritaire est une manière de nommer père et mère." Cela signifie que l'affirmation de l'autorité dans une famille devrait être un équilibre correct de force et de douceur.
Anthony : La Famille symbolise les relations correctes entre les gens – l'unité familiale, la famille spirituelle (le Sage et l'étudiant), et les groupes humains en général. Lorsque ces relations les plus fondamentales sont correctes, le monde est rendu correct par la force de la vérité intérieure, par la culture de la composante féminine de notre nature, et par la persévérance dans une position pratiquement servile (du point de vue de notre ego) afin que notre travail puisse aboutir. Tout cela signifie renoncer à la lutte et à l'affirmation de soi, et se permettre d'être guidé, tout en persévérant dans la douceur et la dévotion à notre chemin.
NOTES ET PARAPHRASES
Jugement : Pour la régulation correcte de la psyché, ce qui est le plus important est que l'ego doit être ferme et correct.
L'Homme Supérieur vit son allégeance aux idéaux du Travail.
En appliquant l'Axiome Hermétique : "comme en haut, ainsi en bas", les relations au sein d'une famille sont analogues aux relations au sein d'une cité-état, ou d'un royaume, et vice-versa :
La société des siècles avant l'époque de Confucius avait été organisée sur la base de la famille. Aux premiers jours de la dynastie Chou, des fiefs avaient été attribués aux seigneurs féodaux dans un système de colonisation planifiée. Ces seigneurs féodaux, liés les uns aux autres et à la maison royale par des liens de mariage, emmenaient leurs familles, serviteurs, paysans, artisans et soldats pour former des colonies autosuffisantes basées sur une économie agricole et gouvernées depuis des villes fortifiées bien protégées. Ces grands groupements familiaux de la noblesse n'étaient préservés que tant que les relations des parents aux enfants, des frères aux frères, et des maîtres aux serviteurs étaient efficacement contrôlées. D.H. Smith -- Confucius
Si la cité idéale est comme une famille, alors l'analogie vaut aussi pour un individu -- ici la comparaison passe directement de la cité à la psyché :
Avons-nous un plus grand mal pour une ville que ce qui la divise et la rend multiple au lieu d'une ? Ou un plus grand bien que ce qui la lie ensemble et la rend une ? ... Alors cette ville est-elle mieux gouvernée qui est la plus semblable à un seul être humain ? Platon -- La République
Interprété psychologiquement, l'hexagramme de La Famille symbolise la psyché, et le commentaire confucéen nous dit que lorsque ses composants internes assument tous leurs rôles et fonctions appropriés, alors le Travail pourra aboutir. ("Tout sous le ciel sera établi.") La même idée a été exprimée dans la pensée gnostique :
Jésus leur dit : "Quand vous ferez des yeux à la place d'un œil, et une main à la place d'une main, et un pied à la place d'un pied, et une image à la place d'une image, alors vous entrerez dans le Royaume. L'Évangile Gnostique Selon Thomas
Le mari est l'analogue du ciel ou du Soi, et la femme est l'analogue de la terre ou de l'ego. Lorsque l'ego assume son rôle correct en tant que serviteur magnétique du Travail, alors des transformations internes peuvent avoir lieu. J'ai paraphrasé le Jugement en termes de nécessité pour l'ego de suivre les dictats du Travail, mais on pourrait alternativement le formuler en termes de contrôle des réponses émotionnelles. Pour que la femme soit "ferme et correcte", il faut s'assurer que les émotions, les pulsions et les appétits ne soient pas autorisés à prendre des décisions -- ils sont des serviteurs, non des maîtres. C'est l'essence du Travail, et sans doute l'idée la plus réitérée dans leI Ching.
Le patient devrait être encouragé à utiliser son esprit, par l'observation et la discrimination, pour amener clairement à sa conscience l'aspect irrationnel de ses pulsions et émotions, et aussi les inconvénients et la nocivité possibles pour lui-même et pour les autres de leur manifestation incontrôlée … Agir sur le coup d'une impulsion, d'une pulsion ou d'une émotion intense peut très souvent produire des effets indésirables que l'on regrette ensuite … Par conséquent, il devrait apprendre – par des expériences et des efforts répétés – à "insérer" entre l'impulsion et l'action une étape de réflexion, de considération mentale d'une situation, et d'analyse critique de son impulsion, essayant de réaliser son origine, sa source. R. Assagioli – Psychosynthèse
Le trente-septième hexagramme nous enseigne que la manière de gérer les émotions n'est pas différente de la gestion appropriée d'uneFamille. Aucun parent sage ne peut enseigner à un enfant l'autodiscipline en adoptant le point de vue de l'enfant : la permissivité, que ce soit avec nos enfants ou nos propres pulsions et passions primitives, est une formule sûre pour la désintégration. Le Travail exige que l'ego tienne bon sur cette question -- en effet, c'est la seule fonction légitime de l'ego.
Nous sommes dominés par tout ce avec quoi notre [ego] s'identifie. Nous pouvons dominer et contrôler tout ce dont nous nous désidentifions. R. Assagioli -- Psychosynthèse