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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 1
Le début d'un nouveau cycle. La coopération et la persévérance mènent au succès.
↓ 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.
↓ Obstruction39
Obstacle au progrès; chercher des conseils.
Lectures originales
19 Approche
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 1
Legge: The first line, dynamic, shows its subject advancing in company with the subject of the second line. Through his firm correctness there will be good fortune.
Wilhelm/Baynes: Joint approach. Perseverance brings good fortune.
Blofeld: All approach -- righteous persistence will bring good fortune! [All approach can be taken to mean that all things desirable are converging upon us.]
Liu: Approach with sincerity. To continue brings good fortune.
Shaughnessy: Prohibited forest; determination is auspicious.
Cleary (1): Sensitive overseeing leads to good results when correct.
Wu: Pressing forward with a companion will be auspicious.
Hua-Ching Ni: Advance impartially. One should start in this manner and continue in this direction. Good Fortune.
COMMENTARY
Confucius/Legge: His will is set on doing what is right. Wilhelm/Baynes: His will is to act correctly. Blofeld: This is because what is willed is carried out in righteous ways. Ritsema/Karcher: Purpose moving, correcting indeed. Cleary (2): Because the intention and the action are correct. Wu: Because his aspiration is correct.
Legge: Line one is dynamic in his proper place. The danger is that he may be more strong than prudent -- hence the caution requiring firm correctness.
NOTES AND PARAPHRASES
Siu: At the outset, the man advances with his associates to a higher position. He must remain more prudent than strong in doing right and not be carried away by the popular will.
Wing: Begin your endeavors in the company of those who share your enthusiasm. This will give you the kind of strong support necessary to achieve your aims. At the same time you should be certain that you are pursuing worthwhile goals. Continuing in your principles brings good fortune.
Editor: The texts of the first two lines are almost identical. As the only two yang forces in the hexagram they support and reinforce each other in their advance on the yin lines. The image suggests an ego-Self accord in the work of pacifying disparate forces within the psyche. If this is the only changing line, the new hexagram becomes number seven, Discipline, which reinforces the idea of a disciplined dynamic advance. In the context of certain questions, the Confucian commentary here sometimes seems more accessible than the original line.
If you want to go your original way, it is the way you make for yourself, which is never prescribed, which you do not know in advance, and which simply comes into being of itself when you put one foot in front of the other. If you always do the next thing that needs to be done, you will go most safely and sure-footedly along the path prescribed by your unconscious. Jung -- Letters
A. Mutual advancement. Ego and Self are in accord. Advance the Work.
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.
39 Obstruction
Autres titres : Obstruction, Le Symbole de la Difficulté, Mouvement Arrêté, Problème, Obstacles, Barrière, Arrêt, Boitement, À Pied, "Restez en place - Ne bougez pas" "On est entouré par un récif sous-marin et devrait attendre de l'aide." -- D.F. Hook
Jugement
Legge : Pendant un Impasse l'avantage se trouve au sud-ouest, le désavantage au nord-est. Voir le grand homme. La fermeté correcte apporte la bonne fortune.
Wilhelm/Baynes :Obstruction. Le sud-ouest favorise. Le nord-est ne favorise pas. Il est avantageux de voir le grand homme. La persévérance apporte la bonne fortune.
Blofeld : Problème. L'ouest et le sud sont favorables, mais pas l'est et le nord. [Cela signifie que si nous essayons de faire avancer nos plans en nous dirigeant dans l'une de ces directions, nous serons embourbés ou perdus. Cela pourrait aussi signifier que nous serions poussés à une conduite non vertueuse.] Il est conseillé de voir un grand homme. [Nous devrions demander conseil à quelqu'un de stature morale élevée et de sagesse profonde.] La persistance dans une voie juste apporte la bonne fortune.
Liu : Obstruction. Le sud-ouest est bénéfique. Le nord-est -- pas de bénéfice. Il est bénéfique de rendre visite à un grand homme. Continuer apporte la bonne fortune.
Ritsema/Karcher: Boitement, Récolter : Ouest Sud. Ne pas Récolter : Est Nord. Récolter : visualiser les Grandes Personnes. Essai : significatif. [Ce hexagramme décrit votre situation en termes de faiblesse, d'affliction ou de gêne. Il souligne que continuer même en boitant est la manière adéquate de la gérer. (Sic) Pour être en accord avec le temps, on vous dit de : boiter !]
Shaughnessy : À pied : Bénéfique au sud-ouest, pas bénéfique au nord-est ; bénéfique de voir le grand homme ; la détermination est de bon augure.
Cleary (1) : Quand arrêté, le sud-ouest est bénéfique, pas le nord-est. Il est profitable de voir une grande personne ; l'innocence est de bon augure.
Cleary (2) : Quand en problème, il est bénéfique d'aller au sud-ouest ; il n'est pas bénéfique d'aller au nord-est. Il est bénéfique de voir une grande personne. La justesse mène à de bons résultats.
Wu :Difficulté indique qu'il sera avantageux au sud-ouest, mais pas au nord-est. Il y aura un avantage à rencontrer le grand homme. L'auspice viendra avec la persévérance.
Hua-Ching Ni : La bonne direction est là où il n'y a pas d'abîme ou de hautes montagnes, comme le Sud-Ouest, mais pas le Nord-Est. On devrait aller vers le grand leader qui peut travailler avec les gens pour surmonter les obstructions.
L'Image
Legge : L'eau sur la montagne -- l'image de Impasse. L'homme supérieur se retourne pour s'examiner et cultiver sa vertu.
Wilhelm/Baynes : L'eau sur la montagne : l'image de Obstruction. Ainsi l'homme supérieur tourne son attention vers lui-même et façonne son caractère.
Blofeld : Ce hexagramme symbolise l'eau sur une montagne. L'Homme Supérieur cultive la vertu en provoquant une révolution en lui-même.
Liu : L'eau sur la montagne symbolise Obstruction. L'homme supérieur se réexamine et améliore son caractère.
Ritsema/Karcher : Au-dessus de la montagne possédant un ruisseau. Boitement. Un chun tzu utilise l'individualité inversée pour rénover l'actualisation-tao.
[Actualiser-tao : Capacité à suivre le cours tracé par le processus en cours du cosmos... Lié à acquérir, TE : acquérir ce qui fait qu'un être devient ce qu'il est censé être.]
Cleary (1) : Il y a de l'eau au sommet d'une montagne, arrêt. Ainsi les personnes supérieures s'examinent et cultivent la vertu.
Cleary (2) : L'eau sur une montagne – problème. Les personnes développées s'examinent pour cultiver la vertu.
Wu : Il y a de l'eau sur la montagne ; c'est Difficulté. Ainsi, le jun zi s'examine pour polir sa vertu.
COMMENTAIRE
Confucius/Legge :Impasse signifie difficulté, avec le trigramme du Péril en avant. C'est un homme sage qui peut arrêter son avance au premier signe de danger. L'avantage au sud-ouest signifie que la ligne dynamique a avancé à la position centrale. Au nord-est, cependant, le progrès est arrêté. Voir le grand homme assure le progrès et le succès. Toutes les lignes sauf la première sont à leur place appropriée, suggérant la fermeté correcte dans laquelle les régions du royaume sont amenées à leur ordre naturel. Grand en effet est le travail à accomplir pendant un Impasse.
Legge : Impasse est le symbole de l'incompétence dans les pieds et les jambes impliquant une difficulté à marcher. Par conséquent, il représente un état du royaume qui rend le gouvernement une tâche ardue. La figure enseigne comment accomplir cette tâche dans les circonstances actuelles.
Le Jugement exige trois choses : l'attention au lieu, la présence du grand homme, et l'observance de la fermeté correcte. Selon l'arrangement des trigrammes de King Wen, le sud-ouest est occupé par le trigramme de la Terre, et le nord-est par le trigramme de la Montagne. Le premier est la plaine fertile, le second les sommets montagneux ; le premier est facilement traversé et tenu, tandis que le second présente des obstacles. Ainsi, l'attention au lieu devient un calcul des circonstances -- différenciant celles qui sont prometteuses de celles qui sont susceptibles d'échouer.
Le grand homme est le dirigeant dynamiquement correct à la cinquième place, avec le corrélat magnétique approprié à la ligne deux. Cependant, la position et les circonstances favorables, et la présence du grand homme ne nous dispensent pas de l'observance de la fermeté correcte -- ce principe est constant tout au long du I Ching.
Ch'eng-tzu dit : "Nous voyons ici une montagne escarpée et difficile, au sommet de laquelle se trouve de l'eau. Chaque trigramme représente la périlleuse -- il y a péril au-dessus et en dessous. Par conséquent, il montre les difficultés de l'état." L'application du symbolisme est illustrée par les mots de Mencius : "Quand nos actions ne réalisent pas nos désirs, nous devons nous tourner vers l'intérieur et nous examiner en chaque point."
NOTES ET PARAPHRASES
Jugement : Dissoudre les polarités d'un Impasse en cherchant son intégration la plus fertile. Utilisez votre volonté en harmonie avec les principes du Travail.
L'Homme Supérieur cherche son centre et affine son engagement.
Les lignes deux et cinq de ce hexagramme difficile montrent ceux qui luttent avec la difficulté ; toutes les autres lignes montrent des images d'une avancée incorrecte suivie d'un retour correct à une position antérieure. La caractérisation de Ritsema/Karcher de la signification globale du hexagramme comme une injonction à "(aller) de l'avant même en boitant est la manière adéquate de gérer (la situation)" est anormale et en désaccord avec l'import général de cette figure. Le commentaire confucéen de Legge est plus en accord avec sa signification : "C'est un homme sage qui peut arrêter son avance au premier signe de danger."
Legge choisit également une excellente paraphrase du rôle de l'homme supérieur dans l'Image avec sa citation de Mencius : "Quand nos actions ne réalisent pas nos désirs, nous devons nous tourner vers l'intérieur et nous examiner en chaque point." En d'autres termes, il y a de bonnes chances que l'Impasse soit auto-créée, et lorsque l'ego introspecte avec soin, les raisons deviennent généralement apparentes.
Il n'est pas inconnu à un certain stade de développement que l'ego, submergé par l'énormité du Travail, évite ses responsabilités et tente vainement de revenir à la félicité de son ignorance antérieure. À de tels moments, il devient vite clair que peu importe ce que vous tentez, le succès sera bloqué : là où d'autres réussissent avec facilité, il vous faudra cinq fois plus d'efforts juste pour faire match nul. CetImpasse est permanent jusqu'à ce que vous repreniez la responsabilité du Travail. La citation suivante est une allégorie de cette condition :
Yahweh Saboath dit ceci : Réfléchissez attentivement à la façon dont les choses se sont passées pour vous. Vous avez semé beaucoup et récolté peu ; vous mangez mais n'avez jamais assez, buvez mais n'avez jamais votre soif, mettez des vêtements mais ne vous sentez pas au chaud. Le salarié reçoit son salaire seulement pour le mettre dans une bourse criblée de trous ... L'abondance que vous attendiez s'est avérée être peu. Quand vous avez rentré la récolte, mon souffle l'a gâtée. Et pourquoi ? C'est Yahweh Saboath qui parle. Parce que pendant que ma maison est en ruines, vous êtes occupés avec la vôtre, chacun de vous. Haggai 1: 6-10
D'une manière ou d'une autre, le Soi atteindra son intention. Ignorer cette dure vérité, c'est expérimenter Impasse.