Résiliation d'un contrat
On avertit leurs adversaires de l'imminence d'une condamnation totale de leurs actions. taoscopy.com
Réparation18
Aborder les problèmes ; réparer ce qui a été négligé. Assumer la responsabilité de restaurer et d'améliorer.
↓ Line 3
Assumer la responsabilité des erreurs passées entraîne de petits regrets mais évite de grandes fautes.
↓ Line 5
Corriger les erreurs passées mérite respect et éloge.
↓ Line 6
Viser des idéaux plus élevés plutôt que de chercher l'approbation des figures d'autorité.
↓ Danger29
Affrontez les défis répétés avec courage et détermination. Accueillez les revers comme des opportunités pour renforcer votre résilience. Restez fidèle à vos principes pour traverser les difficultés.
Lectures originales
18 Réparation
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 3
Legge: The third line, dynamic, shows a son dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.
Wilhelm/Baynes: Setting right what has been spoiled by the father. There will be a little remorse. No great blame.
Blofeld: Making ourselves responsible for the mistakes of our fathers may involve some regret but not much blame.
Liu: In correcting the mistakes of the father, there is slight remorse. No great blame.
Ritsema/Karcher: Managing the father's Corrupting. The small possesses repenting. Without the great: fault.
Shaughnessy: The stem father's branch; there is a little regret; there is no great trouble.
Cleary (1): Correcting the degeneracy of the father, there is a little regret but not much blame.
Wu: He attends to the affairs of his father. There will be small regrets, but no big error.
COMMENTARY
Confucius/Legge: In the end there will be no error. Wilhelm/Baynes: In the end there is no blame. Blofeld: In the end we shall be free from blame. Ritsema/Karcher: Completing without fault indeed. Cleary (2): In the end there is no blame. Wu: He will be blameless in the end.
Legge: Line three is dynamic, but not central, so that he might well go to excess in his efforts. But this tendency is counteracted by his place in the trigram of Humble Submission. (Pliancy.)
NOTES AND PARAPHRASES
Siu: The man proceeds too energetically in correcting past errors. This results in some discord and distress. But a trifle too much energy is preferable to a trifle too little, and no great blame will ensue.
Wing: You are anxious to rectify the mistakes of the past and move vigorously into the future. Your actions may be hasty and you will be judged inconsiderate by others, but in the end you will not suffer for it.
Editor: The image suggests the normal rectification of an error.
Anyone who has ever been through such a psychic experience knows what an immense relief this can be, how much more bearable, for example, it is for a son to conceive the son-father problem no longer on the plane of individual guilt -- in relation, for example, to his own desire for his father's death, his aggressions and desires for revenge -- but as a problem of deliverance from the father, i.e., from a dominant principle of consciousness, that is no longer adequate for the son: a problem that concerns all men and has been disclosed in the myths and fairy tales as the slaying of the reigning old king and the son's accession to his throne. J. Jacobi -- Complex, Archetype, Symbol
A. Image of an easily rectified mistake.
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.
Line 6
Legge: The sixth line, dynamic, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers to attend to his own affairs.
Wilhelm/Baynes: He does not serve kings and princes, sets himself higher goals.
Blofeld: He does not serve the King or the nobles -- what he does is even loftier than that. [In other words, if we directly serve the will of heaven; by doing so we act as sages who may safely do whatever they feel is worth doing.]
Liu: By not serving kings and princes, one gains higher recognition.
Ritsema/Karcher: Not affairs, kingly feudatories. Honoring highness: one's affair.
Shaughnessy: Not serving king or lord, but highly elevating his virtue; inauspicious.
Cleary (1): Not serving kings and lords, one makes one’s concerns loftier.
Wu: He does not engage himself in the affairs of kings or princes. He keeps a lofty lifestyle of his own.
COMMENTARY
Confucius/Legge: But his aim may be a model to others. Wilhelm/Baynes: Such an attitude may be taken as a model. Blofeld: This indicates that our own will can be our law. [provided we are acting from the highest motives.] Ritsema/Karcher: Purpose permitted by-consequence indeed.
Cleary (2): One’s will can serve as a model. Wu: His aspiration will be admired.
Legge: Line six is dynamic, with no proper correlate below. Hence it suggests the idea of one outside the sphere of action who takes no part in public affairs, but cultivates himself instead.
NOTES AND PARAPHRASES
Siu: The man does not serve his lord, but lets the world go by and cultivates his own character in solitude. In so doing, however, he creates something valuable for the future of mankind.
Wing: It is possible for you to transcend the entire situation. You do not have to deal with the mundane details of specific social problems. Instead, you may concern yourself with universal goals and personal or spiritual development. Caution: Viewing the world with a cynical or condescending eye, however, will distort your growth, so watch your attitudes carefully.
Editor: One of the most important precepts of the Work is a clear recognition that you can only measure your position and progress against an inner standard. The expectations and apparent achievements of others count for absolutely nothing. You aren't running a race with the world, but striving to beat your own record. One who has taken responsibility for the Work must be prepared to go where its dictates demand, despite what is considered "normal" or "proper" according to contemporary standards. Ritsema/ Karcher's translation of the Confucian commentary ("Purpose permitted by-consequence indeed"), means that one's determination to go it alone is mandated by a deep inner principle. That such an idea occurs in the hexagram of Repair suggests bolstering one's resolve to accept this lonely burden. Blofeld's version of the Confucian commentary ("This indicates that our own will can be our law") is too easily perverted, even with his cautionary note.
Indeed the Gnostics knew something, and it was this: that human life does not fulfill its promise within the structure and establishments of society, for all of these are at best but shadowy projections of another and more fundamental reality. No one comes to his true selfhood by being what society wants him to be nor by doing what it wants him to do. Family, society, church, trade and profession, political and patriotic allegiances, as well as moral and ethical rules and commandments are, in reality, not in the least conducive to the true spiritual welfare of the human soul. On the contrary, they are more often than not the very shackles which keep us from our true spiritual destiny. S. A. Hoeller -- The Gnostic Jung
A. Your duty is to serve a transcendent ideal.
B. "Mind your own business."
29 Danger
Autres titres : L'Abysse, Le Symbole de l'Enfoncement, L'Eau, L'Abîme, La Gorge, Gorge Répétée, Piège Répété, Double Piège, Danger Multiple, Double Eau, La Profondeur, Forces Sombres, Le Puits Périlleux, "Cela peut ne pas être aussi mauvais que cela en a l'air, mais quoi qu'il arrive, restez fidèle à vous-même." -- D.F. Hook
Jugement
Legge : Le trigramme de Danger, ici répété, montre la possession de la sincérité, par laquelle l'esprit est pénétrant. Une action en accord avec cela sera de grande valeur.
Wilhelm/Baynes :L'Abysse répété. Si vous êtes sincère, vous avez le succès dans votre cœur, et tout ce que vous faites réussit.
Blofeld : Abîme sur abîme -- grave danger ! Tout ira bien si la confiance est maintenue et un contrôle strict de l'esprit est gardé ; les activités ainsi menées gagneront l'estime.
Liu : Eau doublée. Danger. La sincérité mène au succès (à la paix) dans votre cœur et votre esprit. Vous réussirez dans vos actions. [Ce hexagramme signifie danger, malchance ou enchevêtrement dans une situation difficile... Vous devez être à la fois prudent et patient ; ne luttez pas contre toutes les difficultés qui vous entourent.]
Ritsema/Karcher : Gorge Répétée. Posséder la conformité. Tenir fermement le cœur Croissant. Le mouvement possède de l'honneur. [Ce hexagramme décrit votre situation en termes d'une situation dangereuse que vous ne pouvez éviter. Il souligne que prendre le risque sans réserve, l'action de la Gorge, est la manière adéquate de la gérer. Pour être en accord avec le temps, on vous dit de : s'aventurer et tomber !]
Shaughnessy : Piège Répété : Il y a un retour ; le cœur ajouté ; réception ; en mouvement, il y aura élévation.
Cleary (1) : En maîtrisant les pièges il y a de la véracité ; ainsi l'esprit se développe. Il y a de l'excellence dans la pratique.
Cleary (2) : Dans le danger multiple, s'il y a de la sincérité, l'esprit passe à travers et l'action a de la valeur.
Wu :Piège indique qu'il y a de la confiance. Le cœur de la question est qu'il est omniprésent. Les actions prises en son accord seront louables.
L'Image
Legge : L'image de l'eau coulant continuellement forme le trigramme répété de Danger. L'homme supérieur, en accord avec cela, maintient constamment la vertu de son cœur et la sincérité de sa conduite, et pratique l'affaire de l'instruction.
Wilhelm/Baynes : L'eau coule sans interruption et atteint son but. L'image de l'Abysse répété. Ainsi l'homme supérieur marche dans une vertu durable et poursuit l'affaire de l'enseignement.
Blofeld : Ce hexagramme symbolise l'eau coulant sans cesse et abîme sur abîme. [Le trigramme K'an est généralement de mauvais augure ; ici il apparaît en double comme le trigramme supérieur et inférieur ; ainsi l'implication est que nous sommes assaillis par de graves dangers dont, si nous pouvons y échapper, la plus grande habileté et confiance seront nécessaires pour nous en sortir.] L'Homme Supérieur agit en accord avec les vertus immuables et passe beaucoup de son temps à instruire les autres dans la conduite des affaires.
Liu : L'eau coule sans cesse dans les profondeurs symbolisant Eau doublée. L'homme supérieur préserve constamment sa vertu et pratique sa tâche d'éducation.
Ritsema/Karcher : Ruisseaux réitérant culminant. Gorge Répétée. Un chun tzu utilise des règles actualisant-tao pour se déplacer. [Un chun tzu utilise] la répétition pour enseigner les affaires. [Actualiser-tao, TE : réaliser le tao en action ; pouvoir, vertu ; capacité à suivre le cours tracé par le processus continu du cosmos... Lié à acquérir, TE : acquérir ce qui fait qu'un être devient ce qu'il est censé être.]
Cleary (1) : L'eau voyage, double eau. Ainsi les personnes supérieures pratiquent constamment la vertu et apprennent à enseigner.
Cleary (2) : L'eau vient à plusieurs reprises – danger multiple. Les personnes développées pratiquent l'enseignement par une action vertueuse constante. [C'est en parfait accord avec l'enseignement bouddhiste Tiantai de savoir comment traverser une impasse, la méthode de faire de l'impasse elle-même un moyen de passage ; c'est aussi la méthode d'utiliser habilement les maux naturels.]
Wu : L'eau vient encore et encore ; c'est l'Entrapment. Ainsi le jun zi pratique une conduite vertueuse et révise les didactiques.
COMMENTAIRE
Confucius/Legge : Danger répété nous montre une souillure succédant à une autre. C'est la nature de l'eau -- elle coule, sans accumuler son volume pour déborder ; elle poursuit son chemin à travers un défilé dangereux, sans perdre sa vraie nature. Que l'esprit soit pénétrant est indiqué par la ligne dynamique au centre. Avancer en accord avec cela sera suivi par la réussite. La hauteur dangereuse du ciel ne peut être ascendue ; les endroits difficiles de la terre sont montagnes, rivières, collines et monticules. Les rois et les princes arrangent, par de tels moyens, de maintenir leurs territoires. Grande est en effet l'utilité de ce qui est enseigné ici sur les saisons de péril.
Legge : Le trigramme de Danger qui est doublé pour former ce hexagramme est le symbole de l'eau, et signifie un puits, une cavité ou un défilé périlleux avec de l'eau qui y coule. Les trigrammes consistent en une ligne centrale dynamique entre deux lignes magnétiques. Ensemble, ils symbolisent le danger -- comment il doit être affronté, ses effets sur l'esprit, et comment s'en échapper.
Liang Yin dit : "L'eau s'arrête au bon moment, et bouge au bon moment. N'est-ce pas un emblème du cours de l'homme supérieur face au danger ?”
Les éditeurs de K'ang-hsi disent que s'exercer à affronter la difficulté et le péril est la manière d'établir et de renforcer le caractère, et l'utilisation de cette expérience se voit dans toutes les mesures d'autodéfense.
NOTES ET PARAPHRASES
Jugement : L'engagement envers le Travail engendre un discernement aigu des situations menaçantes et des facteurs qui les créent. Avec la capacité de reconnaître les éléments dangereux dans une situation, le succès est assuré.
L'Homme Supérieur maintient sa connexion avec le Soi et apprend des épreuves ainsi fournies.
C'est l'un des premiers hexagrammes que l'on apprend à reconnaître par nom et numéro, et il est généralement reçu avec appréhension. Comme la carte de la Mort dans le Tarot, il est souvent interprété comme un mauvais présage, bien qu'une compréhension plus profonde révèle une opportunité plutôt qu'une défaite dans de telles images.
Il y a du danger et de la souffrance dans le Travail, mais probablement bien moins (à long terme) que dans une vie ordinaire non examinée. L'angoisse au service d'un but est finalement tolérable -- c'est la souffrance incroyable de l'ignorance qui est vraiment tragique : toute cette douleur et ce chagrin dépensés sur des illusions mondaines !
Le commentaire confucéen fournit des aperçus précieux concernant l'utilisation défensive du danger par les rois et les princes pour protéger leurs royaumes. Maîtriser un défi dangereux avant de pouvoir progresser vers un niveau de conscience supérieur est un thème classique de l'initiation : sans cela, le candidat serait détruit par des forces qu'il n'était pas prêt à affronter. (C'est le but et le sens derrière l'archétype du "Gardien du Seuil".) Le danger est mauvais ou malheureux seulement si l'on est intimidé par lui -- un comportement correct en accord avec les principes du Travail vous mènera toujours à votre destination. Le Soi ne vous donnera que rarement, voire jamais, un test que vous ne pouvez pas réussir si vous vous appliquez pleinement. Quand il semble autrement, gardez à l'esprit que l'échec rend souvent de meilleures leçons que le succès, ou l'illusion de celui-ci.
Une névrose n'est en aucun cas simplement une chose négative, c'est aussi quelque chose de positif. Seul un rationalisme sans âme renforcé par une vision matérialiste étroite pourrait avoir négligé ce fait. En réalité, la névrose contient la psyché du patient, ou du moins une partie essentielle de celle-ci ; et si, comme le prétend le rationaliste, la névrose pouvait être arrachée de lui comme une mauvaise dent, il n'aurait rien gagné mais aurait perdu quelque chose de très essentiel pour lui. C'est-à-dire qu'il aurait perdu autant que le penseur privé de son doute, ou le moraliste privé de sa tentation, ou l'homme courageux privé de sa peur. Perdre une névrose, c'est se retrouver sans objet ; la vie perd son sens et donc sa signification. Ce ne serait pas une guérison, ce serait une véritable amputation. Jung -- Civilisation en Transition