Abordez le leadership avec un soin authentique et une ouverture, en nourrissant les connexions pour créer une communauté harmonieuse et florissante.
From
19
Approche
To
37
La famille
Avoir des connaissances innées
On peut dire aux autres quoi faire malgré son manque d'expérience. taoscopy.com
Approche19
L'ouverture et l'accessibilité apportent le succès. Accueillez les autres avec sincérité et un leadership attentif. Saisissez les opportunités avec confiance tout en reconnaissant la nature temporaire de l'influence.
↓ Line 2
Une coopération harmonieuse avec les autres apporte bonne fortune et progrès.
↓ Line 3
La complaisance peut mener à la stagnation. La conscience et la réflexion peuvent prévenir le blâme.
↓ Line 5
Une approche sage et noble convient au leadership et apporte la bonne fortune.
↓ Line 6
Une approche généreuse et ouverte conduit à la bonne fortune et est sans reproche.
↓ 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: The Symbol of Advance and Arrival, Nearing, Overseeing, Condescension, Getting Ahead, Promotion, Conduct, Drawing Near, Becoming Great, The Forest, Advance, Advancing, "Two people advancing together; or a good influence which hasn't been seen or felt for some time, is approaching." -- D.F. Hook
Judgment
Legge: Approach means successful progress through firm correctness. In the eighth month there will be evil.
Wilhelm/Baynes : Approach has supreme success. Perseverance furthers. When the eighth month comes, there will be misfortune.
Blofeld:Approach.Sublime success! Righteous persistence brings reward. However, when the eighth month is reached, misfortune will befall. [The eighth moon of the lunar calendar corresponds approximately to September.]
Liu: Approach. Great Success. It is of benefit to continue. When the eighth month arrives, then there will be misfortune.
Ritsema/Karcher: Nearing, Spring Growing Harvesting Trial. Culminating tending-towards the eighth moon: possessing a pitfall. [This hexagram describes your situation in terms of approaching and being approached. It emphasizes that acting without immediately expecting to attain what you desire is the adequate way to handle it...]
Shaughnessy: The Forest: Prime receipt; beneficial to determine; arriving at the eighth month there is inauspiciousness.
Cleary (1):Overseeing is creative and developmental, beneficial if correct. In the eighth month there is misfortune.
Cleary (2):Overseeing is very successful, beneficial if correct. If you go on until the eighth month, there will be misfortune. [If you ride on the momentum of the time and do not know to turn back, at a certain point deterioration will inevitably set in, after flourishing has reached its climax, and there will surely be misfortune.]
Wu:Condescension is great, pervasive, and persevering, etc. [Condescension as used in several judgments has two meanings: to condescend (or to look down from a higher position) and to press forward with authority.]
Hua-Ching Ni: Advance. It is beneficial to go forward with a positive attitude, but be mindful of the cyclical nature of things.
The Image
Legge: The earth over a marsh -- the image of Approach. The superior man is inexhaustible in his instruction and unflagging in his nourishing support of the people.
Wilhelm/Baynes: The earth above the lake: the image of Approach. Thus the superior man is inexhaustible in his will to teach, and without limits in his tolerance and protection of the people.
Blofeld: This hexagram symbolizes land rising above a marsh. The Superior Man's teaching and his affection for his juniors are inexhaustible. Nothing hinders him in his care for the people. [The lower component trigram suggests the nourishment which the Superior Man gives joyfully to others. The upper trigram symbolizes the great bulk of those who benefit.]
Liu: The earth above the lake symbolizes Approach. The superior man's will for instruction has no limit. He is boundless in his support and protection of the people.
Ritsema/Karcher: Above marsh possessing earth. Nearing. A chun tzu uses teaching to ponder without exhausting. [A chun tzu uses] tolerating to protect the commoners without delimiting.
Cleary (1): Above the lake there is earth, overseeing. Superior people use
inexhaustibility of education and thought to embrace and protect the people without bound.
Wu: There is ground above the marsh; this is Condescension. Thus the jun zi realizes that there is no limit to the ideas of education and there is no boundary in the protection of people.
COMMENTARY
Confucius/Legge: In Approach we see the dynamic lines gradually increasing and advancing. The lower trigram is the symbol of Being Pleased, and the upper of Being Compliant. The strong line is in the central position, and is properly responded to. It is the way of heaven to bring progress and success through firm correctness, however the advancing power will decay after no long time.
Legge: Approach suggests the approach of authority -- to inspect, to comfort or to rule. The figure shows two dynamic lines advancing on the four magnetic lines above them. Their action will be powerful and successful, but it must be governed by rectitude and a caution that understands the nature of continuous change.
NOTES AND PARAPHRASES
Judgment: Two steps forward are followed by one step backward.
The Superior Man remains true to the Work regardless of fluctuations within the psyche.
The meaning of Approach is derived from the two dynamic lines advancing from below to encounter the magnetic lines above. These two are firm allies, and the action of the superior man in the Image suggests that their ascent is one of benevolent regard for the welfare of their subordinates -- only the third line need change for the hexagram to become number eleven, Harmony. We are reminded of the proper relationship between the ego and the Self -- when they advance together, the magnetic forces in the rest of the psyche are eventually transformed.
This hexagram recognizes the inevitably slow progress of the Work (" Rome wasn't built in a day"), and that advances are always followed by retreats. The point is that if one maintains the will to advance, one can be confident that the Work is advancing, regardless of appearances.
(Confucius) tried his best, but the issue he left to Ming. Ming is often translated as Fate, Destiny or Decree. To Confucius, it meant the Decree of Heaven or Will of Heaven ... Thus to know Ming means to acknowledge the inevitability of the world as it exists, and so to disregard one's external success or failure. If we can act in this way, we can, in a sense, never fail. For if we do our duty that duty through our very act is morally done, regardless of the external success or failure of our action. Fung Yu-Lan -- A Short History of Chinese Philosophy
Without changing lines, the hexagram suggests a progressive advance in the matter at hand. Nature being what it is however, no advance can be sustained indefinitely and an eventual regression can be expected. (This observation is such a truism that we must assume it is more than usually applicable to the current situation.)
Line 2
Legge: The second line, dynamic, shows its subject advancing in company with the subject of the first line. There will be good fortune; advancing will be in every way advantageous.
Wilhelm/Baynes: Joint approach. Good fortune. Everything furthers.
Blofeld: All approach -- good fortune! Nothing is unfavorable. [All approach can be taken to mean that all things desirable are converging upon us.]
Liu: To approach with sincerity brings good fortune. It is beneficial for everything.
Ritsema/Karcher: Conjunction Nearing: significant. Without not Harvesting.
Shaughnessy: Prohibited forest; auspicious; there is nothing not beneficial.
Cleary (2): Sensitive overseeing is good, beneficial all around. [The second yang is also in the momentum of gradually increasing strength, but at this point it is best to keep still and not ride on the momentum to try to advance; then it will be good and beneficial all around.]
Wu: Pressing forward with a companion will be auspicious. Everything will be advantageous.
Hua-Ching Ni: Impartial advance without prejudice continues…
COMMENTARY
Confucius/Legge: This is because those to whom the advance is made are not yet obedient to the ordinances of heaven. Wilhelm/Baynes: One need not yield to fate. Blofeld: This indicates that there is nevertheless some disobedience. Ritsema/Karcher: Not-yet yielding-to fate indeed. Cleary (2): This is addressed to those who are not yet in harmony with the universal order. Wu: There are still those who do not obey the ordinances of heaven. [Since prosperity of the yang is considered a good omen and meets the approval of heaven, presence of the four yin in the yang’s path of advance is indicative of disobeying the ordinances of heaven.]
Legge: Line two is dynamic, but in a magnetic place. This is counterbalanced by the central position and the proper correlate in line five.
NOTES AND PARAPHRASES
Siu: People who are not obedient to the ways of heaven are induced to follow the steadfast man in a high position. The future will be advantageous in every way.
Wing: What you propose to do wins sympathy and support from higher forces. So correct are your ideals that you can overcome even inherent difficulties. The future is bright indeed.
Editor: The differences in meaning between lines one and two are extremely slight in English translation. Cleary’s Buddhist commentary on the line suggests the idea of controlling the momentum of an otherwise favorable action. (See also his commentary on the Judgment.) Wu’s note on the Confucian commentary shows line two in immediate contact with four yin lines, interpreted here as recalcitrant forces. On another tack, if we take Ritsema/Karcher's version of "Conjunction Nearing: significant...” literally, we can imagine two possible approaching syntheses (line 1 and line 2), one of which may be more auspicious than the other. Only the context of your query can provide a plausible interpretation of these very different readings.
If Jung's method is used in the analysis, the change initiated by the conflict proceeds under the guidance of the individual's own unconscious. The analyst does not assume that he knows the answer to the problem but sets out with his patient to explore the unconscious and seek the solution. He is necessary to the proceeding because he has a technique for interpreting the obscure unconscious material thrown up in the dreams and fantasies; also, he is needed as a fixed point to which the patient can cling during the transition, when all values are under question and all landmarks may disappear. M. E. Harding -- Psychic Energy
A. An approaching conjunction of forces (or obvious choices) will nullify an adverse bias in the situation.
B. An alliance for progress furthers the Work.
C. Ego and Self administer the psyche.
Line 3
Legge: The third line, magnetic, shows one well pleased indeed to advance, but whose action will be in no way advantageous. If she becomes anxious about it however, there will be no error.
Wilhelm/Baynes: Comfortable approach. Nothing that would further. If one is induced to grieve over it, one becomes free of blame.
Blofeld: A willing approach, but there is nowhere towards which it would be advantageous to set out. Feeling regret on that account involves no error.
Liu: Cheerful approach does not benefit further. If one fears regret, no blame.
Ritsema/Karcher: Sweetness Nearing. Without direction: Harvesting. Already grieving-over it: Without fault.
Shaughnessy: Sweet forest; there is no place beneficial; having been saddened by it, there is no trouble.
Cleary (1): Presumptuous overseeing is of no benefit. If one is troubled over this, there is no blame.
Cleary (2): … but if you trouble over it, there will be no blame.
Wu: Condescending for flaunting purposes has nothing to gain. If he is concerned of his behavior, he will make no error.
Hua-Ching Ni: Easy advancement. If one abuses one’s position, there will be trouble in the long run. If this tendency is corrected immediately, there will be no blame.
COMMENTARY
Confucius/Legge: She shows herself well pleased to advance, but her position is not that appropriate to her. If she become anxious about it her error will not be continued. Wilhelm/Baynes: The place is not the appropriate one. A fault that induces grief no longer exists. Blofeld: The foregoing is indicated by the unsuitable position of this line. However, if we grieve for it, we shall not be involved in error for long. [At present, there is no goal or destination towards which it would be profitable to move; however, if we sincerely regret this, it will not be long before we emerge from the rut.] Ritsema/Karcher: Situation not appropriate indeed. Fault not long-living indeed. Cleary (2): Once you trouble over it, blame will not last long. Wu: He is out of place. His error will be temporary.
Legge: Line three is magnetic, neither central nor in her correct position, and therefore her action will not be advantageous. Being at the top of the lower trigram of Pleased Satisfaction, she is well pleased to advance. Anxious reflection will save her from error.
NOTES AND PARAPHRASES
Siu: The man gains power, influence, and comfort. There is danger of relation and carelessness in dealing with others. But if he becomes apprehensive about his actions, he will not continue in his error and will avoid troubles.
Wing: An easy Promotion is possible now. This might lead to a careless attitude on your part. There is danger in such overconfidence. If you are quick to recognize the need for continuous caution, however, you can avoid mistakes that would otherwise harm you.
Editor: The image depicts a case in which one’s powers are not equal to the challenge. Ritsema/Karcher translate 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.” That is, success demands that you refrain from action or drop the subject of inquiry. Their rendition of: Grieving-over it means: “Sorrow, melancholy; mourn; anxious, careworn; hidden sorrow…heart-sick and anxious.” One can receive this line under conditions of deep grief, wherein (as in any line of the I Ching), extremely subtle insights often transcend an exact paraphrase.
Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain. Psalms 127: 1
A. Whether simplistic, overconfident, or just naive, your assumptions in the matter at hand are incorrect. Do not act on them.
B. Desire for something to be true doesn't make it true. Correct your viewpoint. If sorrow is involved, accept it as your teacher.
C. Unwarranted overconfidence. Nothing can be done now.
D. There are no free rides -- wake up and serve the Work.
Line 5
Legge: The fifth line, magnetic, shows the advance of wisdom, such as
befits the great ruler. There will be good fortune.
Wilhelm/Baynes: Wise approach. This is right for a great prince. Good fortune.
Blofeld: A wise approach suited to a great prince -- good fortune.
Liu: To approach with wisdom is appropriate for a great duke. Good fortune.
Ritsema/Karcher: Knowledge Nearing. A Great Chief's propriety. Significant.
Shaughnessy: Knowing the forest; the great lord's propriety is auspicious.
Cleary (2): Knowing overseeing, appropriate for a great leader, bodes well.
Wu: Condescending with wisdom befits a great king. There will be good fortune.
Hua-Ching Ni: Wise advancement. This is how the great should proceed. G.F.
COMMENTARY
Confucius/Legge: What befits the great ruler means pursuing the course of the due mean. Wilhelm/Baynes: This means that he should walk in the middle. Blofeld: This is a way of saying that we must keep to the middle path. Ritsema/Karcher: Moving the center's designating indeed. Cleary (2): What is appropriate for a great leader is balance in action. Wu: He rules from the center.
Legge: Line five is the seat of the ruler. She is magnetic, but because she is central and has the dynamic second line as her proper correlate, she is the symbol of a wise sovereign who employs able counsel to advise her.
NOTES AND PARAPHRASES
Siu: The great ruler displays his wisdom in attracting men of ability to direct his affairs and in providing them freedom of action.
Wing: Your position is one of sovereignty. Here you would be wise to allow others to execute you plan for you. If you can choose competent helpers and restrain yourself from interfering in their work, you will achieve the ideal of true authority.
Editor: There is an intimation here of the Self allowing the ego to look after its own welfare, as long as action is in accordance with moderation and restraint. A test situation may be in progress.
From my brother Severus (I learned) to love my kin, and to love truth, and to love justice... And from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed. Marcus Aurelius
A. An image of balance.
B. Wisdom walks in the middle.
Line 6
Legge: The sixth line, magnetic, shows the advance of honesty and generosity. There will be good fortune, and no error.
Wilhelm/Baynes: Greathearted approach. Good fortune. No blame.
Blofeld: A magnanimous approach -- good fortune, no error.
Liu: Benevolent approach brings good fortune. No blame.
Ritsema/Karcher: Magnanimity Nearing. Significant. Without fault.
Shaughnessy: Thick forest; auspicious; there is no trouble.
Cleary (2): Attentive overseeing is good and blameless.
Wu: Condescending with honesty is auspicious, etc.
Hua-Ching Ni: Sincere advancing. Good Fortune. No blame.
COMMENTARY
Confucius/Legge: This is because her will is focused on the first two lines of the lower trigram. Wilhelm/Baynes: The will is directed inward. Blofeld: This good fortune arises from concealing our will within our hearts. [This would seem to mean that, for the present, we should gladly accord with others and carefully conceal our aims.] Ritsema/Karcher: Purpose located inside indeed. Cleary (2): The good of attentive overseeing is in the will being within. Wu: Because his aspiration is directed inward.
Legge: Line six is at the top of the upper trigram of Docility. Although the first and second lines of the hexagram are not her proper correlates, it is proper for the yin to seek for the yang, and it is emphatically so in this case.
NOTES AND PARAPHRASES
Siu: The sage returns from retirement to teach and help others, who greatly benefit from his experience.
Wing: The person in this position will allow others to benefit from the wealth of his experience. Such generosity will bring unaccountable progress to all concerned. This is a true moment of greatness.
Editor: An "advance of honesty" suggests truth: to be "honest" about something is to acknowledge its truth. "Generosity" implies the unselfish acceptance of this truth: perhaps a tolerant concession to a less-than-perfect status quo. Wilhelm renders the Confucian commentary in the imagery of the will being directed inward; Blofeld interprets it as magnanimity coupled with a hidden agenda which is not inconsistent with good will. Ritsema/ Karcher's "Purpose located inside indeed," reinforces this idea. Tolerance or leniency is definitely implied: Wilhelm describes a sage, retired from the world, generously lending his wisdom to the people. Psychologically, the image can suggest that advance in the situation at hand consists of turning inward for support: the developing ego concentrates on connecting with the perfect will of the Self.
Since the mind which persuades and that which is persuaded are one in their basic unity, true persuasion consists in revealing the truth of the oneness of existence. Prince Shotoku
A. A charitable forbearance with an imperfect world makes room for the Work to grow.
B. Ego/Self alignment facilitates profitable interaction with others.
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