Stay true to your path with an open heart; curiosity will unlock your greatest wisdom.
From
25
Innocence
To
4
Youthful Folly
Hiding one's advantages
One has qualities that others envy, so one hides them beneath flaws. taoscopy.com
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.
↓ Line 1
Acting with a pure heart and without ulterior motives leads to success.
↓ Line 2
Focus on the process rather than the outcome, and success will follow naturally.
↓ Line 4
Steadfastness and maintaining one's integrity in the face of challenges will prevent blame.
↓ Line 5
Sometimes, the best course of action is to let things resolve naturally without interference.
↓ Youthful Folly4
Seek guidance and be open to learning. Embrace mistakes as opportunities for growth.
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?
Line 1
Legge: The first line, dynamic, shows its subject free from all insincerity. His advance will be accompanied with good fortune.
Wilhelm/Baynes: Innocent behavior brings good fortune.
Blofeld: Moving onward with integrity brings good fortune.
Liu: Innocent actions bring good fortune.
Ritsema/Karcher: Without Embroiling. Going significant.
Shaughnessy: The pestilence goes; auspicious.
Cleary (1): Fidelity, without error; it is auspicious to go.
Cleary (2): Going without error leads to good results.
Wu: Without vainness, he will proceed with auspiciousness.
COMMENTARY
Confucius/Legge: When he who is free from insincerity makes any movement, he will get what he desires. Wilhelm/Baynes: Innocent behavior attains its will. Blofeld: What is willed comes to pass. Ritsema/Karcher: Acquiring purpose indeed. Cleary (2): One attains one’s aspiration. Wu: He will have his aspirations fulfilled.
Legge: The first line is dynamic at the bottom of the trigram of Movement. His action will characterize all the action set forth, and will itself be fortunate. This is another way of saying that true goodness may expect good fortune, "by the appointment of Heaven."
NOTES AND PARAPHRASES
Siu: At the outset, the man follows the original pure impulses of his heart. His aims will be achieved.
Wing: Acting with integrity and spontaneity will bring you success. You may trust your instincts, because there is goodness in your heart. Good fortune is willed.
Editor: This is a very favorable line, showing one who is worthy and able to advance under the conditions described in the Judgment.
Innocence has nothing to dread. Racine
A. Maintain an open mind and follow the intuition of the heart.
Line 2
Legge: The second line, magnetic, shows one who reaps without having
ploughed, and gathers the produce of her third year's fields without having cultivated them for that end. To such a one there will be advantage in whatever direction she may move.
Wilhelm/Baynes: If one does not count on the harvest while plowing, nor on the use of the ground while clearing it, it furthers one to undertake something.
Blofeld: Do not calculate the size of the harvest while the ploughing is still in progress, nor gloat over the third year's crop while still planting the virgin ground. It is favorable to seek some object (or destination).
Liu: Do not count the harvest while planting, nor plow the field that lies in fallow. There is advantage in undertaking something.
Ritsema/Karcher: Not tilling the crop. Not clearing the plow-land. By-consequence, Harvesting: possessing directed going.
Shaughnessy: Not sowing or reaping, not breaking new fields nor working old fields; beneficial to have someplace to go.
Cleary (1): Not plowing or harvesting, not making new fields, then it is beneficial to go somewhere.
Cleary (2): Not plowing for the harvest, it is beneficial to go somewhere.
Wu: If he does not expect to reap as he plows the field, or if he does not expect to harvest in a “ripe” field when he cultivates a raw land, he will have the advantage of moving ahead.
COMMENTARY
Confucius/Legge: She reaps without having ploughed -- the thought of riches to be gotten had not risen in her mind. Wilhelm/Baynes: One does not seek wealth. Blofeld: It is not meet to calculate profits as such an early stage, nor can we expect to become rich soon. Ritsema/Karcher: Not-yet affluence indeed. Cleary (2): One is not enriched. [This means aspiring only to attain enlightenment, not thinking of riches or rank. Then it is beneficial to go somewhere.] Wu: For he is not after material rewards.
Legge: Line two is magnetic, central, and in her correct place. She is entirely free from selfish or mercenary motives. She is good for the sake of goodness, and things are such that her action will be successful. She does what she does because it is right, not because of any gain it might bring to her.
NOTES AND PARAPHRASES
Siu: The man succeeds in everything he undertakes. He does not proceed with mercenary or selfish interests in mind but does good things for their own sake. Unsought wealth will come his way.
Wing: Do not dream about the results of your work or the attainment of your goal. Instead, take action for its own sake and devote your full attention to what you are now doing. Only in this way can you achieve your aim.
Anthony: Innocence means to answer the duty required by the moment, regardless of consequences, looking neither forward nor backward. If we have hopes and expectations, we are disappointed when things do not work out on our imagined schedule.
Editor: The idea here is that the times are favorable to undertake something only if you are free of ulterior motives. Because Wilhelm's translation of this line is conditional, there is a suggestion that there may be some temptation toward selfishness within the situation. Keep an open mind and remain receptive to your experience.
Think of the flowers; they never have to spin or weave; yet, I assure you, not even Solomon in all his regalia was robed like one of these... You must not set your hearts on things to eat and things to drink; nor must you worry... Your Father well knows you need them. No; set your hearts on his kingdom, and these other things will be given to you as well. Luke 12: 27-32
A. You aren't out to make a point, but to do something for its own sake.
B. "Don't count your chickens before they're hatched."
Line 4
Legge: The fourth line, dynamic, shows a case in which, if its subject can remain firm and correct, there will be no error.
Wilhelm/Baynes: He who can be persevering remains without blame.
Blofeld: Something can be accomplished by righteous persistence and no error is involved.
Liu: If one carries on, no blame.
Ritsema/Karcher: Permitting Trial. Without fault.
Shaughnessy: Able to be determined; there is no trouble.
Cleary (1): One should be correct; then there is no error.
Wu: If he can remain firm and correct, he will be blameless.
COMMENTARY
Confucius/Legge: He firmly holds fast his correctness. Wilhelm/Baynes: For he possesses firmly. Blofeld: That is to say firmness will enable us to fulfill our aim. Ritsema/Karcher: Firmly possessing it indeed. Cleary (1): This is inherent. Wu: Because he holds fast to what he has gotten.
Legge: Line four is the lowest in the trigram of strength, and line one is not a proper correlate. Also, the fourth line is dynamic in a magnetic place, so caution is necessary.
Anthony: Dread of losing is as faulty as anticipation of winning.
NOTES AND PARAPHRASES
Siu: What really belongs to the man cannot be lost to him. As long as he remains
steadfast to his own nature, he will commit no error.
Wing: Do not be influenced by the designs of those around you. It is very important, at this time, that you trust your inner vision. Obey your instincts.
Editor: There is a definite qualification in most translations of this line: "IF you can maintain correctness, you will succeed -- or at least not be incorrect.” The wording can imply doubt, and hints at a possible test of your discrimination. The wisest reading is that if you aren't impeccable, the injunction from the Judgment is appropriate here: "If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.”
If you live right, the coincidences will build up for you in unexpected and surprising and beneficial ways. If you do not live right, the anti-coincidences will build up in unexpected and direful, sometimes disastrous ways. The criterion of whether or not you are living right is empirical observation of the coincidences. If the coincidences build up, you are living right. If they do not build up, you are not living right and had best examine your way of life. John Lilly -- Simulations of God
A. If you have the courage to maintain your will and do what is correct, success will follow.
Line 5
Legge: The fifth line, dynamic, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy in his recovery.
Wilhelm/Baynes: Use no medicine in an illness incurred through no fault of your own. It will pass of itself.
Blofeld: Unexpected illness, but it will be best not to treat it.
Liu: For an unexpected illness, use no medicine. Good fortune will follow.
Ritsema/Karcher: Without Embroiling's affliction. No medicinal herbs, possessing rejoicing.
Shaughnessy: The pestilence's illness: there is no medicine but there is happiness.
Cleary (1): For sickness without error don’t use medicine; there will be joy.
Wu: He feels sick being free from vainness. He will be happy for having taken no medicine.
COMMENTARY
Confucius/Legge: Medicine in the case of one who is free from insincerity should not be tried at all. Wilhelm/Baynes: One should not try an unknown medicine. Blofeld: What this really means is that we should avoid applying untried remedies. Ritsema/Karcher: Not permitting testing indeed. Cleary (2): Medicine should not be tried when nothing is wrong. Wu: No medicine should be taken for being free from vainness.
Legge: Line five is dynamic in the central place of honor, and has a proper correlate in line two. Hence he must possess the qualities of the hexagram in perfection. Nevertheless, he is sick or in distress. He need not be anxious -- without his efforts a way of escape will be opened for him. The idea is that sickness shouldn't happen to one who is perfectly sincere, and if it does happen it must refer to some inexplicable will of Heaven. If such is the cause, then so shall it cure.
NOTES AND PARAPHRASES
Siu: Unexpected evil comes to the man through no fault of his own. He should not anxiously resort to hasty remedies. Nature will overcome the evil in her own way and at her own pace.
Wing: What may appear as an unfortunate turn of events has internal causes. External remedies will not solve the problem. What is occurring is an inner process. Let nature take its course. The solution will come of itself.
Editor: Wilhelm observes: "That he appears ill comes from his way of taking the illnesses of others upon himself.” This can refer to both other people in the outer world, or to "others" in the inner world of the psyche -- our autonomous drives, appetites, emotions, etc. The psychological concept of "co- dependence” often applies to this line.
I have reflected a great deal upon the magical powers of the soul of man, and I have discovered a great many secrets in Nature, and I will tell you that he only can be a true physician who has acquired this power. If our physicians did possess it, their books might be burnt and their medicines be thrown into the ocean, and the world would be all the more benefited by it. Paracelsus
A. Do nothing and things will improve by themselves.
B. You bear the illusions of others as if they were your own. Co-dependence helps nobody.
Other Titles: Youthful Folly, The Symbol of Covering, Immaturity, Uncultivated Growth, Youth, Acquiring Experience, Youthful Ignorance, Enveloping, Folly, Darkness "Often the I Ching uses this hexagram to show us that we should not be asking this question." -- D.F. Hook
Judgment
Legge: Inexperience means progress and success. I do not seek the inexperienced youth, but he seeks me. When he shows the sincerity proper for divination, I instruct him. If he asks two or three times, that is troublesome, and I do not instruct the troublesome. Firm correctness brings advantage.
Wilhelm/Baynes:Youthful Folly has success. It is not I who seek the young fool; the young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.
Blofeld: Immaturity. Good fortune! I am not one to seek out uncultivated youths, but if such a youth seeks me out, I shall at first read and explain the omens. Yet should he ask me many times, just because of his importunity, I shall not explain anything more. The omen indicates a need for proper direction. [This hexagram suggests stubbornness (the upper trigram) issuing from the softness of the womb (the lower trigram). While it sometimes happens that youthful rashness succeeds where sober counsels fail, it is nevertheless the duty of the mature man to cultivate the minds of the young and to respond, within reason, to their requests for guidance. As an omen, this hexagram may be taken to imply a case in which a certain amount of rashness may lead to success, but in which older people are not absolved from the duty of guiding the young. There is also a suggestion that the Book of Change itself, though fully responsive to those who make the right approach, will not brook importunity in the form of trivial questions or of seeking to reverse its judgments by further questioning. Whether the omen may be taken to mean that we should go ahead with some rash scheme or that it is time for us to restrain someone's youthful rashness will depend upon the nature of the enquiry, the people concerned in it and the particular moving lines involved in the response.]
Liu: It is not I who seek him, the youth seeks me. The first time he asks, I answer; but if he asks again and again, it is annoyance: no answer. Benefit for continuance.
Ritsema/Karcher: Enveloping, Growing. In-no-way me seeking youthful Enveloping. Youthful Enveloping seeking me. The initial oracle-consulting notifying. Twice, three-times: obscuring. Obscuring, by-consequence not notifying. Harvesting Trial. [This hexagram describes your situation in terms of concealment and clouded awareness. It emphasizes that actively accepting this concealment in order to nurture growth is the adequate way to handle it...]
Shaughnessy: Folly: Receipt; it is not we who seek youthful folly; youthful folly seeks us. The initial milfoil divination is auspicious, but if two or three times drawn out, being drawn out then it is not auspicious; beneficial to determine.
Cleary(1): In darkness is development. It is not that I seek naïve innocence; naïve innocence seeks me. The first augury informs; the second and third defile. Defilement does not inform. It is beneficial to be correct.
Cleary(2):Darkness. Getting through. It is not that I seek the ignorant; the ignorant seek me. The first pick informs, the second and third muddle. That which is muddled does not inform. Benefit is a matter of correctness.
Wu:Ignorance is pervasive. It is not that I ask the ignorant lad to come for instruction. It is that the ignorant lad comes to request my instruction. As in divination, he will be instructed the first time. If he asks the same question for the second and third times, he is disrespectful. Having been judged disrespectful, he will not be instructed again. It will be advantageous to be persevering.
The Image
Legge: A spring issuing from the mountain -- the image of Inexperience. The superior man, in accordance with this, nourishes his virtue and strives for resoluteness of conduct.
Wilhelm/Baynes: A spring wells up at the foot of the mountain: the image of Youth. Thus the superior man fosters his character by thoroughness in all that he does.
Blofeld: This hexagram symbolizes a watery hole at the foot of a mountain amidst uncultivated growth. The Superior Man by determined good conduct nourishes his virtue. [The second sentence is deduced from the first; both are suggested by the component trigrams.]
Liu: A spring comes out at the foot of the mountain; this symbolizes Youth. The superior man will cultivate his character through decisive action.
Ritsema/Karcher: below Mountain issuing-forth spring-water. Enveloping. A chun tzu uses fruiting movement 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): Under a mountain a spring is produced, in darkness. A superior person nurtures character with fruitful action.
Cleary (2): Under a mountain emerges a spring, in darkness. Leaders use effective action to nurture inner qualities.
Wu: A spring flows at the foot of a mountain; this is Ignorance. The jun zi resolves to taking steps to cultivate his virtue.
COMMENTARY
Confucius/Legge:Inexperience shows the trigram of the Mountain above that of the Abyss. The perilous impasse suggested by these figures evokes the idea of inexperience. Progress and success are suggested because the action and development of the hexagram conform to the requirements of the time. When inexperience seeks wisdom, will responds to will. The oracle responds to sincerity because it has the qualities of the dynamic line in the central second place, but the oracle does not respond to ignorant importuning. The proper duty of a sage is to nourish the correct nature of the ignorant.
Legge: Difficulty shows us plants struggling within the earth, and Inexperiencesuggests the small and undeveloped sprouts which then appear upon its surface. This is an image of youthful ignorance, and the object of the hexagram is to show how those in authority should deal with it. The Judgment takes the form of the oracle's response to the questioner.
The upper trigram represents a frowning mountain which blocks the progress of the traveler. The lower trigram symbolizes a stream of water in a dangerous canyon, such as might be found at the foot of a mountain. The combination of these symbols suggests the perilous nature of ignorant inexperience.
The subject of line two represents the oracle, who demands sincerity from the unenlightened. It is his duty to evoke the innate "correct nature" hidden within the questioner, to bring this quality out and develop it. In regard to the Image, Chu Hsi says that "the water of a spring is sure to move on and gradually advance." This may serve as a symbol of the general process and progress of education.
NOTES AND PARAPHRASES
Judgment: Inexperience portrays the relationship between the ego and the Self as one of student to master. Communication via the oracle demands seriousness of purpose -- the Self refuses to pander to the ego's illusions.
The Superior Man furthers the Work by developing his will and intent.
Wilhelm's title for this hexagram is Youthful Folly, which tends to lend it a negative connotation that is not always strictly applicable. However, he is quick to point out that the title "should be understood to mean the immaturity of youth and its consequent lack of wisdom, rather than mere stupidity."
While the title of Inexperience avoids the negative connotation, it must be acknowledged that there is an aura of irritation in this hexagram which illustrates an uncomfortable truth about the relationship between the ego and the Self. The Self is an awesome archetype, and once one has established contact with him, he assumes a distinctly stern personality. The Self will not pander to the ego's illusions, and has no patience with anything but the unvarnished truth. Tact and patience are not among his attributes. Lao Tse describes him very accurately:
The Sage is unkind: He treats the people like sacrificial straw dogs.
Which is just the way it is. As a satellite of the Self, the ego-complex was not created just so that it could spend a lifetime indulging its fantasies. The Work must be undertaken, and the Self knows more than you do what remains to be done. Like any excellent teacher, he demands more of us than we think we have in us to give. This phenomenon of the tyrannical and often "unjust" Self has been noted in many times and places. Here is an example from Neo-Platonism:
What shall we say in regard to the question: "Why do the divinities that are invoked require the worshipper to be just, although they themselves when entreated consent to perform unjust acts?" In reply to this I am uncertain in respect to what is meant by "performing unjust acts," as the same definition may not appear right both to us and to the gods. We, on the one hand, looking to that which is least significant, consider the things that are present, the momentary life, what it is and how it originates. The beings superior to us, let me say, know for certain the whole life of the soul and all its former lives; and if they bring on a retribution from the supplication of those who invoke them, they do not increase it beyond what is just. On the contrary, they aim at the sins impressed upon the soul in former lifetimes, which men do not perceive, and so imagine that is unjust that they fall into the misfortunes which they suffer. Iamblichus -- The Egyptian Mysteries
A contemporary expression of this idea comes from consciousness researcher, John Lilly, famous for his work with dolphins and isolation tank experiments with psychedelic drugs:
Cosmic Love [e.g., the Spiritual Self] is absolutely Ruthless and Highly Indifferent: it teaches its lessons whether you like/dislike them or not. John Lilly
By definition, "the gods" (archetypes) are not human. Were it possible for them to evolve without human vessels in Spacetime, presumably we humans would not exist. It is these archetypes, in the guise of our complexes and limiting beliefs, that are being altered by the Work. Because the unconscious psyche is a multiverse, it is sometimes very difficult to differentiate just "who" is advising us, and the Self via the oracle, will occasionally test us for our ability to use intuitive common sense.
Which is to say: when the gods (or the "Self") become totally "unreasonable," we can only go along with them to the limit of our human understanding. Slavish obedience to all injunctions from the unconscious is to sell our souls outright to something that we don't understand. The renunciation of "common sense" is the renunciation of our most precious birthright.
On the other hand, to "disobey" at will is to put our souls at risk. This is one of the most painful of all dilemmas -- how far do we go in our obedience to unseen powers? Aspects of this problem have been called The Dark Night of the Soul -- an inner initiation, a trial by fire to see what we are really made of. There are times in the advanced course of the Work when one receives the strange insight that the Self actually wants us to disobey! This ordeal can only be lived through -- no one can advise you except your own sense of what is right for you at any given moment.
The most useful guideline that I have found is that the precepts of the Work (as found in the Perennial Philosophy) are consistent worldwide, and constitute a reliably moral structure for responsible choice. If the oracle seems to be telling you to do something contrary to your inner sense of right and wrong, contrary to your understanding of the precepts of the Work, then go with this intuition rather than the oracle. The Self, via the oracle, will test you in many ways to make you develop. (The ultimate goal is to become so infallibly intuitive that oracles become superfluous.)
The gods need our intelligent disobedience if they themselves are to evolve. It is in the stress between obedience and conscientious disobedience that growth takes place. In one sense, whatever choice you make, as long as it is conscious and you fully accept the consequences, is the right choice for you at that moment. We learn through our mistakes, and can never fail our lessons if we truly integrate the experience into our unfolding lives.
Confucius, one of the greatest teachers who ever lived, obviously took his teaching method from the Judgment of this hexagram:
The Master said:"I won't teach a man who is not anxious to learn, and will not explain to one who is not trying to make things clear to himself. And if I explain one- fourth and the man doesn't go back and reflect and think out the implications in the remaining three-fourths for himself, I won't bother to teach him again."
And so it is with the oracle (the Self) -- the deeper one gets involved in the Work, the more difficult the lessons become, so that one is always kept in a position of relative Inexperience. There are times, when a simple answer would suffice, that you will receive an ambiguous image, which (if you do three-fourths of the work), will lead you to a profound insight.