Walk with grace in every step, trusting in life's unexpected purity and simplicity.
From
10
Treading
To
25
Innocence
Not being able to stay in place
One is escaping. taoscopy.com
Treading 10
Careful progress ensures safety; walk with awareness and integrity.
↓ Line 2
Steady and consistent conduct brings good fortune, especially for those who are humble and patient.
↓ Innocence 25
Embrace spontaneity and authenticity, avoiding needless complexity or pretense. Honor simplicity and genuine intentions, allowing truth to guide your actions without ulterior motives.
Other titles: Treading, Conduct, The Symbol of Stepping Carefully, Proper Conduct, Cautious Treading, Proceeding Cautiously, Watch Your Step, Proceed at Your Own Risk, Advancing With Care "Illustrates the difference between courage and foolhardiness." -- D.F. Hook
Judgment
Legge: Cautious Advance suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.
Wilhelm/Baynes: Treading . Treading upon the tail of the tiger. It does not bite the man. Success. [For the weak to take a stand against the strong is not dangerous here, because it happens in good humor and without presumption, so that the strong man is not irritated but takes it all in good part. Such simplicity and unpretentiousness is faith derived from reality -- neither from love of happiness nor fear of unhappiness, but free of fear and hope. The concern here is with the art of action by means of proper conduct, and presupposes being childlike in its highest sense.]
Blofeld: Though he treads upon the tiger's tail, it does not bite him. Success! [The general idea of this hexagram is that success can be won, but that the situation is dangerous enough to require extreme caution. The `tiger' MAY not bite, but on the other hand, as lines three and five demonstrate, we cannot be certain of this. To consort with rulers and people in high places may be most beneficial; but, should we fail to please, they may make us regret our temerity.]
Liu: Treading: Stepping on the tail of a tiger, but it does not bite one. Success. [You should act only after you have planned carefully, and then with resolution.]
Ritsema/Karcher: Treading a tiger tail. Not snapping-at people. Growing.
[This hexagram describes your situation in terms of finding and making your way. It emphasizes that doing this step by step is the adequate way to handle it.]
Shaughnessy: Treading on a tiger's tail; not a real man; receipt.
Cleary (1): Even when they tread on a tiger’s tail, it doesn’t bite people. This is developmental.
Cleary (2): Someone treads on a tiger’s tail without being bitten, thus getting through.
Wu:Treading after a tiger without being bitten indicates pervasion.
The Image
Legge: The image of the sky above, and below it the waters of a marsh, formCautious Advance. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
Wilhelm/Baynes: Heaven above, the lake below: the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people. (Thus the superior man creates in society the differences in rank that correspond with differences in natural endowment, and in this way fortifies the thinking of the people, who are reassured when these differences accord with nature ... We see a universe moved from within, without external manipulation. Since the universe is also within the human being, internal universal order leads to order without by the force of necessary differentiation.) [Cf. the ideal society in Plato’s Republic.]
Blofeld: This hexagram symbolizes a body of water lying open to the sky. The Superior Man consults both high and low and thereby steadies the people's will.
Liu: The heaven above and the lake below symbolize Treading. The superior man differentiates between high and low, and thus fixes the minds of the people.
Ritsema/Karcher: Heaven above, marsh below. Treading. A chun tzu uses differentiating Above and Below. A chun tzu uses setting-right the commoners, the purpose.
Cleary (1): Above is the sky, below is a lake: Treading. Thus do superior people distinguish above and below, and settle the will of the people.
Cleary (2): … Leaders stabilize the wills of the people by distinguishing positions.
Wu: Heaven above and marshes below, this is Treading. Thus the jun zi discriminates various levels of governmental services and sets the goals of the people.
COMMENTARY
Confucius/Legge: In Cautious Advance we have the symbol of Weakness treading on that of Strength. The lower trigram indicates Pleasure and Satisfaction, and responds to the upper indicating Strength. Hence it is said, "He treads on the tail of a tiger." The fifth line is dynamic, in the center, and in his correct place. He occupies the God-given position, and falls into no distress or failure -- his action will be brilliant.
Legge: Cautious Advance is made up of the lower trigram of Pleased Satisfaction or "Naiveté," and the upper trigram of Heaven, or Primal Power. Being situated below the great symbol of Strength, Naiveté is seen to be stepping on a tiger's tail. To emerge unscathed from such a danger depends entirely upon propriety and a strict observance of all the rules of correct behavior. On these, as so many stepping stones, one may tread safely amid scenes of disorder and peril.
The symbol of weakness, according to Wang Shen-tzu is the third line which is urged on by the two lines below it to encounter the three strong lines above. Other commentators say that the whole lower trigram, partaking of the yin nature, is the symbol of weakness, and the entire upper trigram is symbolic of strength. The Chen-Chung editors say that to get the full meaning, we must hold both views.
Ch'eng-tzu says of the Image: "The sky above and a marsh lying
below it is true in nature and reason, and so should be the rules of propriety
on which men tread."
NOTES AND PARAPHRASES
Judgment: A cautious advance in the face of potentially volatile conditions will lead to safety.
The Superior Man orders his priorities realistically and gets a grip on himself.
Cautious Advance depicts the lower trigram of the joyful Youngest Daughter stepping on the heels of the upper trigram of Heaven -- the stern Pater Familias: Yahweh Saboath, or Zeus with his thunderbolt. In her innocence she doesn't realize the danger of her action. This is "treading on the tail of the tiger," and the hexagram teaches us how to do this without being bitten. The original Judgment suggests that superior powers realize the innocent intent of the action, and may be inclined to be lenient.
You should not resist fate,
nor need you escape it;
if you go to meet it,
it will guide you pleasantly.
Goethe
Wilhelm's notes on The Image illustrate the undemocratic truth that although all men are created equal in the eyes of God, every human being possesses clearly differentiated strengths, weaknesses, talents and incapacities. In Lectures on the I Ching, he says:
The secret of proper conduct is in inequality. Uniformity alone cannot give rise to proper conduct. To be sure, uniformity might produce rule and regulation or law and force. But tedious force and brutal law never led people to convictions that legitimately resulted in proper conduct (the term includes that which produces proper conduct and proper conduct achieved). Instead, as Confucius said: "Force produces only alienation and people transgress secretly that which is public regulation."
Cautious Advance often images a test situation, or it can be a warning that you are walking on the edge of a precipice. The image of The Fool in the tarot deck has similar associations. Without changing lines, this hexagram implies a need for extreme caution, or that your actions are tempting fate.
The passions, instead of having to be painfully exterminated, are yoked like snarling tigers to the adept’s carriage. The dangers of such a course are obvious. As one of my Lama teachers put it: "While you were traveling in that cart, a tumble would have done you little harm. Now I have given you an airplane. Don't crash in flames!" J. Blofeld -- The Tantric Mysticism of Tibet
Line 2
Legge: The second line, dynamic, shows its subject treading a path that is level and easy -- a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
Wilhelm/Baynes: Treading a smooth, level course. The perseverance of a dark man brings good fortune.
Blofeld: The recluse treads his path peacefully. Righteous persistence will bring good fortune.
Liu: Treading in a safe and peaceful way. The man in seclusion carries on. Good fortune.
Shaughnessy: Treading the road so sincerely; the dark man's determination is auspicious.
Cleary (1): Treading the path evenly, the aloof person is upright and fortunate.
Cleary (2): Treading the road; it is level. The person in obscurity is fortunate if upright.
Wu: The trodden road is open and broad. A person in seclusion with perseverance will have good fortune.
COMMENTARY
Confucius/Legge: Holding the due mean, he will not allow himself to be thrown into disorder. Wilhelm/Baynes: He is central and does not get confused. Blofeld: The recluse is a fortunate man because he cleaves to the middle path and does not allow himself to be confused. Ritsema/Karcher: Centering, not originating-from disarray indeed. Cleary (2): In the sense of not becoming personally deranged within. Wu: His mind is not disturbed from within.
Legge: Line two occupies the middle of the trigram, which symbolizes a path cut straight and level along a hillside or over difficult terrain. Since the fifth line is not his proper correlate, he is portrayed as a quiet and solitary man.
NOTES AND PARAPHRASES
Siu: The quiet and solitary man apprehends the inscrutable. He seeks nothing, holds to the mean, and remains free from entanglements.
Wing: Maintain an ambiance of modesty and moderation. Do not harbor expectations or demands. Do not get involved with the dreams of others or hold overly ambitious goals. In this way you will meet with good fortune.
Editor: There seems to be little essential difference between lines one and two, except that the second line's central position emphasizes the idea of moderation and balance. When two lines in a hexagram have nearly identical meanings it is often helpful to check the corresponding hexagrams and lines created if each were the only changing line -- these will often provide clues as to their differences. In this instance, line one suggests avoiding trouble by minding one's own business; line two avoids trouble by a certain innocent faith in his destined path: a recluse or hermit who ignores the preoccupations of the crowd. Ritsema/Karcher translate "shade" (Wilhelm/Shaughnessy: "dark"), as: "hidden from view, retired, solitary, secret; dark, obscure, occult, mysterious; ignorant."
If I were possessed of Austere Knowledge
Walking on the Main Path [of Tao],
I would avoid the by-paths.
The Main Path is easy to walk on,
Yet people love the small by-paths.
Lao-Tzu
A. Stay out of sight, keep a low profile, stick to your own affairs, ignore the crowd -- balanced perception prevents confusion.
Other titles: The Unexpected, The Unintentional, The Symbol of Freedom from Error, Integrity, Without Embroiling, Pestilence, Fidelity, No Error, Freedom from Vainness, Instinctive Goodness, The Simple, Correctness, Subconscious, "Whatever happens, keep calm and do what is right." -- D.F. Hook
Judgment
Legge:Innocenceindicates progress and success through firm correctness. If the action of its subject is incorrect, he will fall into error. In such a case it will not be advantageous to move in any direction.
Wilhelm/Baynes:Innocence. Supreme success. Perseverance furthers. If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.
Blofeld: Integrity. (The Unexpected). [this hexagram has two widely different meanings, both of which occur in what follows.] Sublime success! Righteous persistence brings reward. Those opposed to righteousness meet with injury. It is not favorable to have in view any goal (or destination). [Usually this sentence may be taken to have a wide application; but, in this case, (the Confucian commentary) suggests that it applies only to the enemies of righteousness, though it does have a general application for those who receive a moving line for the sixth place.]
Liu: The Unexpected: sublime success. Benefit. Perseverance. Someone acts incorrectly: misfortune. No benefit for undertakings.
Ritsema/Karcher: Without embroiling. Spring Growing Harvesting Trial. One in-no-way correcting: possessing blunder. Not Harvesting: possessing directed going. [This hexagram describes your situation as being without confusion or fault. It emphasizes that acting while remaining free from entangling, vanity or recklessness is the adequate way to handle it. To be in accord with the time, you are told: act without becoming embroiled!]
Shaughnessy: Pestilence: Prime receipt; beneficial to determine. If it is not upright there will be an inspection; not beneficial to have somewhere to go.
Cleary (1):Fidelity is creative and developmental. It is beneficial to be correct; if it is not correct, there will be disaster, and it will not be beneficial to go anywhere.
Cleary (2):Freedom from error is very successful, beneficial for the upright. Denial of what is correct is mistaken, etc.
Wu:Freedom from Vainness is primordial, pervasive, prosperous and persevering. If it does not stay in the correct course, there will be calamities and there will be no advantage to have any undertaking.
The Image
Legge: Thunder rolls under heaven, and everything manifests its original nature, free from all insincerity. The ancient kings, in accordance with this, made their regulations in complete accordance with the seasons, thereby nourishing all things.
Wilhelm/Baynes: Under heaven thunder rolls: all things attain the natural state of innocence. Thus the kings of old, rich in virtue, and in harmony with the time, fostered and nourished all beings.
Blofeld: This hexagram symbolizes thunder rolling across the whole earth; from it, all things receive their integrity. [The lower trigram is pictured as thunder, but it acts through its power to quicken growth.] The ancient rulers gave abundant and timely nourishment to all.
Liu: Thunder rolls under heaven; everything is innocent. The ancient kings cultivated virtue and used the appropriate time to nourish all beings.
Without embroiling. The Earlier Kings used luxuriance suiting the season to nurture the myriad beings.
Cleary (2): Thunder travels under the sky; things accompany with no error. Ancient kings promoted flourishing appropriate to the time and nurtured myriad beings.
Wu: Thunder moves under heaven. All things participate in the spirit of Freedom from Vainness. The ancient kings acted in time to cause all people and things to flourish.
COMMENTARY
Confucius/Legge: Innocence shows the dynamic first line descending from the upper trigram to become the lord of the hexagram in the lower trigram. We see the attributes of Motive Power and Strength. The dynamic fifth line is central and responded to by the magnetic second line. It is the will of heaven that true progress can only proceed from correctness. If the action of the subject is incorrect he will fall into error, and it will be unfortunate for him to move in any direction. Where can one with the illusion of innocence proceed? Can anything be accomplished by someone without the assistance of heaven's will?
Legge: Of the two Chinese characters which symbolize Innocence, one is the symbol of being reckless, and often of being insincere; these two characters in combination describe a state of entire freedom from such a condition. The subject of the hexagram therefore, is one who is simple and sincere. This quality is characteristic of heaven, and of the highest style of humanity. The figure is an essay on this noble attribute. But an absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence and the greater his success. But let him see to it that he never swerve from being correct.
Anthony: Innocence means to let go of the present, thereby letting the future become what it will and being at peace with it… When we have learned to do a thing for its own sake, we know the meaning of innocence… In keeping our minds open and free, we are able to meet unexpected events with the help of the Creative, which always points out the correct and most appropriate response.
NOTES AND PARAPHRASES
Judgment: Success is possible only if you are impeccably correct. If such is not the case, take no action at all. ("Let him who is without sin cast the first stone.")
The Superior Man acts in harmony with the times.
The ancient kings in the Image are mentioned by name in seven hexagrams. (See the commentary on hexagram number 20, Contemplation, for a fuller discussion of their symbolism.) Here, the Image shows them synchronizing their laws with the "laws of nature" -- an archetypal concept which is found in many mystical traditions. Here is the alchemical version:
The individual terrestrial life should correspond to the laws governing the universe; man's spiritual aspirations should be directed to harmonize with the wisdom of God. If we accomplish this, the inner consciousness will awaken to an understanding of the influences of the stars, and the mysteries of Nature will be revealed to his spiritual perception. Paracelsus
In terms of the hexagram of Innocence, the idea is that if you are truly synchronized with your inner cosmos, if you are truly "innocent" (i.e., perfect), you may succeed under the prevailing conditions, but if you are not in complete inner accord you would be well advised to sit tight and take no action. To paraphrase the last sentence of the Confucian commentary: "Can the ego do anything advantageously without the concurrence of the Self?"
“Be ye therefore perfect, even as your father which is in heaven is perfect.” Matthew 5: 48
To use the Christian injunction in illustration: the upper trigram of Heaven is perfect, and the lower trigram of Movement is asked to reflect on how far he conforms to this ideal. In psychological terms, how do the goals of the ego compare with those of the Self, the entity to whom the Work is dedicated?
Wilhelm has some interesting commentary on this hexagram, stating that it can indicate unexpected misfortune. In his book,Lectures on the I Ching, he comments:
Wu Wang is very peculiar, and its name is not easy to translate. I have used "Innocence," or the “Unintentional." Having meanwhile thought about the matter more, I would today render Wu Wang with the term “Subconscious," even though this expression seems somewhat too modern ... That which as [Divorcement] severs life enters here into unconscious realms ... Because the shock is within and is unconscious, it cannot take its course, and therefore causes the unexpected to happen. An unexpected disaster is afoot; something may be robbed or stolen.
See line three and its commentaries for further insights into Wilhelm's ideas here.
To receive this hexagram without changing lines is tantamount to being asked if you are perfect enough to take action without harm. Sometimes, depending on circumstances, it can also suggest that your position is correct and blameless. As always, the context of your query will leave no doubt when this latter interpretation is intended. If there is doubt, rephrase the question and ask until you understand. The oracle uses ambiguity to develop your intuition -- especially so on those occasions when all you want is a quick answer.
SUGGESTIONS FOR MEDITATION
Compare what is said here about the Ancient Kings with what is said about them in hexagrams 8, 16, 20, 21, 24, and 59. What common theme unites them, and how does it relate to the concept of the Work?