Les différences s'aggravent lorsque les mêmes solutions ne sont pas choisies. 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 3
Assumer la responsabilité des erreurs passées entraîne de petits regrets mais évite de grandes fautes.
↓ Line 4
Ignorer les erreurs passées conduit à l'embarras et à d'autres problèmes.
↓ Opposition38
Le conflit naît des différences. Cherchez un terrain d'entente et une compréhension mutuelle pour surmonter les séparations et les oppositions. Le respect mutuel ouvre la voie à l'harmonie.
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 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 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 4
Legge: The fourth line, magnetic, shows a son viewing indulgently the troubles caused by his father. If he goes forward, he will find cause to regret it.
Wilhelm/Baynes: Tolerating what has been spoiled by the father. In continuing one sees humiliation.
Blofeld: Tolerating the mistakes of our fathers would occasion us regret in the course of time.
Liu: Continuing to tolerate the mistakes of the father brings humiliation.
Ritsema/Karcher: Enriching the father's Corrupting. Going: visualizing abashment.
Shaughnessy: The bathed father's branch; going to see is distressful.
Cleary (1): Forgiving the degeneration of the father; if one goes on, there will be shame.
Cleary (2): Indulging the degeneration of the father, if you go on you will experience shame.
Wu: He shows compassion in the affairs of his father. If he attends to them, he will make error.
COMMENTARY
Confucius/Legge: If he advances he will not succeed. Wilhelm/Baynes: He goes, but as yet finds nothing. Blofeld: In that case, we should fail to rectify them. Ritsema/Karcher: Going: not-yet acquiring indeed. Cleary (2): If you go on you will not attain anything. Wu: He will have nothing to gain by attending to them.
Legge: Line four is magnetic in a magnetic place, which intensifies passivity. Hence the caution about going forward.
NOTES AND PARAPHRASES
Siu: Indulgence of decay leads to regret.
Wing: The situation has been less than harmonious for quite some time, yet this condition of discord has been tolerated. Under these circumstances things will continue to degenerate.
Editor: Line four doesn't lend itself to the usual gender symbolism. The image is one of passive and permissive tolerance of error. To allow things to continue under these conditions will ensure that they get worse. The line can sometimes refer to a state of complacent ignorance of the true situation. If your assumptions are incorrect in the first place, then your query is by definition inappropriate: re-think the question to discover the error.
Psychic inertia is also evident in our resistance to any form of change in conditioned patterns, no matter how promising or favorable it may be. Any psychoanalyst knows from dealing with "resistance" that every basic psychological change entails a deathlike experience for the ego. New possibilities produce so much anxiety that the most destructive past adaptations seem safer and inspire more confidence. E. C. Whitmont -- The Symbolic Quest
A. Passive indulgence in an old weakness leads to failure.
B. You think things are OK, but they're not: rectify a past error.
C. "A stitch in time saves nine."
38 Opposition
Autres titres : Opposition, Le Symbole de l'Étrangeté et de la Désunion, L'Éloignement, Opposés, Polarisation, Aliénation, Distant de, Perversion, Disharmonie, Séparé, Contradiction, Éloignement, Incongruité
Jugement
Legge : Malgré l'Aliénation Mutuelle, il y aura du succès dans les petites affaires.
Wilhelm/Baynes :Opposition. Dans les petites affaires, bonne fortune.
Blofeld : L'Éloignement -- bonne fortune dans les petites affaires.
Liu : Opposition. Dans les petites choses, bonne fortune.
Ritsema/Karcher :Polarisation, Petites Affaires significatives. [Ce hexagramme décrit votre situation en termes de choses qui sont connectées mais ne devraient pas se joindre. Il souligne que mettre les choses en opposition tout en reconnaissant leur lien essentiel est la manière adéquate de le gérer...]
Shaughnessy : Perversion : Les petites affaires sont de bon augure.
Cleary (1) : Disharmonie. Une petite affaire se déroulera bien.
Cleary (2) : Opposition, Etc.
Wu : Incongruité indique qu'il est de bon augure de faire de petites choses.
L'Image
Legge : L'image du feu sur un marais forme l'Aliénation Mutuelle. L'homme supérieur, en accord avec cela, accepte les diversités qui composent le tout.
Wilhelm/Baynes : Au-dessus le feu ; en dessous le lac : l'image de l'Opposition. Ainsi, au milieu de toute communauté, l'homme supérieur conserve son individualité.
Blofeld : Ce hexagramme symbolise le feu au-dessus et un lac marécageux en dessous. L'Homme Supérieur atteint la différence par l'unité.
Liu : Le feu au-dessus du lac symbolise l'Opposition. Vivant avec le peuple, l'homme supérieur distingue parmi eux.
Ritsema/Karcher : Feu au-dessus, marais en dessous. Polarisation. Un chun tzu utilise la concorde et aussi la division. [Cf. Solve et Coagula—Ed.]
Cleary (1) : Au-dessus est le feu, en dessous est un lac, disparate. Ainsi, les personnes supérieures sont les mêmes mais différentes.
Cleary (2) : Au-dessus est le feu, en dessous est un lac – opposé. Les personnes développées, etc.
Wu : Le feu au-dessus et le marais en dessous forment l'Incongruité. Ainsi, le Jun zi emprunte des chemins séparés, mais arrive au même but.
COMMENTAIRE
Confucius/Legge : Dans l'Aliénation Mutuelle, nous voyons le feu monter et l'eau descendre. Nous voyons deux sœurs vivant ensemble dont les volontés vont dans des directions opposées. Cependant, le trigramme inférieur de la Joie est attaché au trigramme supérieur de la Clarté, et la cinquième ligne magnétique est répondue par la deuxième ligne dynamique ; ce sont des signes qu'il peut encore y avoir de la bonne fortune dans les petites affaires. Le ciel et la terre sont séparés et à part, mais le travail qu'ils accomplissent est le même. L'homme et la femme sont séparés et à part, mais avec une volonté commune, ils cherchent le même objet. Il y a une diversité entre les myriades de classes d'êtres, mais il y a une analogie entre leurs diverses opérations. Grands en effet sont les phénomènes et les résultats de cette condition de désunion et de séparation.
Legge : L'Aliénation Mutuelle montre une condition dans laquelle la désunion et la méfiance prévalent. Le hexagramme enseigne comment cet état de choses peut être surmonté dans les petites affaires et la voie préparée pour la guérison de tout le système. Les commentateurs suggèrent que la condition symbolisée ici est une suite nécessaire à la régulation de la famille dans le hexagramme précédent.
Les éditeurs de K'ang-hsi observent que dans de nombreux hexagrammes, nous avons deux filles vivant ensemble, mais que seulement dans celui-ci et le numéro quarante-neuf, l'attention y est appelée. La raison en est que dans ces deux diagrammes, les sœurs sont la deuxième et la troisième filles, tandis que dans les autres, l'une d'elles est l'aînée, dont la place et la supériorité sont fixées, de sorte qu'entre elle et l'une des autres, il ne peut y avoir de division ou de collision. La leçon dans le commentaire confucéen n'est pas l'unité dans la diversité, mais l'union avec diversité.
NOTES ET PARAPHRASES
Jugement : En résolvant les différends, commencez par leurs aspects les moins controversés.
L'Homme Supérieur respecte les points de vue alternatifs.
Retournez le hexagramme de Famille et vous obtenez le hexagramme de l'Aliénation Mutuelle. Le contraire de l'unité familiale est l'éloignement, qui combiné avec l'idée de polarité, suggère le type de "repoussement" énergétique que l'on ressent lorsque deux aimants en fer à cheval sont appariés aux mêmes pôles. Malgré cette opposition cependant, chaque ligne traite positivement la situation -- il n'y a pas une image dans le hexagramme qui n'évoque une résolution éventuelle.
Le trente-huitième hexagramme met encore plus l'accent que d'habitude sur les relations (polarités) existant entre ses lignes corrélatives. Cela suggère que les connexions internes surpassent tout éloignement superficiel. L'Aliénation Mutuelle n'est donc pas une condition permanente -- elle représente plus un défi qu'un désastre. Toute polarité est une énergie potentielle pour accomplir un travail utile, et dans ce hexagramme, les polarités sont plus que d'habitude disponibles à cette fin. Cela ne signifie pas que le travail ici est nécessairement facile, juste qu'il offre une grande opportunité de croissance.
Une crise se développe lorsque quelque pression ou événement crée un état de déséquilibre inconfortable qui ne répond pas aux défenses et mécanismes d'adaptation habituels. Elle implique un danger avec à la fois un risque considérable d'aggravation et une opportunité de croissance (avec amélioration de l'intuition, de la maîtrise et de l'estime de soi) ... Le patient doit être éduqué pour comprendre sa situation et aidé à voir que les épisodes douloureux peuvent s'avérer faire partie d'un processus constructif, et ne sont pas la preuve d'une issue désastreuse. R.P. Kluft -- Intervention de Crise Hypnothérapeutique dans la Personnalité Multiple