Release the burdens of the past, trust in your strength, and dive into what seems uncertain; growth awaits in the heart of change.
From
40
Deliverance
To
29
Danger
Abandoning one' s support
One reflects on everything one has done to help those who have left without leaving an address. taoscopy.com
Deliverance40
Release from tension and obstacles. Break free, adapt, and embrace change. Find relief in newfound clarity.
↓ Line 4
Free yourself from minor hindrances, and trustworthy allies will appear.
↓ Line 5
Self-liberation leads to the ability to help others. Personal growth is beneficial for the community.
↓ Danger29
Face repeated challenges with courage and determination. Embrace setbacks as opportunities to build resilience. Stay true to your principles to navigate through difficulties.
Other titles: Deliverance, The Symbol of Loosening, Release, Eliminating Obstacles, Taking-apart, Untangled, Solution, Dissolution, Relief, Unloose, Release of Tension
Judgment
Legge:Liberation finds advantage in the southwest. When the operation is completed, a return to stability brings good fortune. If operations are incomplete, it is best to finish them quickly.
Wilhelm/Baynes:Deliverance. The southwest furthers. If there is no longer anything (Sic) where one has to go, return brings good fortune. If there is still something (Sic) where one has to go, hastening brings good fortune.
Blofeld: Release. The west and south are favorable. Those with nothing to gain from going forward will find good fortune by turning back; those who do have much to gain from going forward must hasten to be sure of doing well. [This is not a time to stay where we are. If we have no good reason to advance, it is best to retreat.]
Liu: Liberation. The southwest benefits. If there is nothing for one where one has to go, then returning brings good fortune. If there is something in a place where one can go, then going quickly leads to good fortune.
Ritsema/Karcher: Taking-apart. Harvesting: Western South. Without a place to go: one's coming return significant. Possessing directed going: Daybreak significant. [This hexagram describes your situation in terms of reflection and release from tension. It emphasizes that analyzing and understanding things in order to be delivered from compulsion is the adequate way to handle it...]
Shaughnessy: Untangled: Beneficial to the southwest; there is nowhere to go; his coming in return is auspicious; there is someplace to go to spend the night; auspicious.
Cleary (1): For liberation, the southwest is beneficial. When going nowhere, the return brings good fortune; when going somewhere, promptness brings good fortune.
Cleary (2): For solution, the southwest is beneficial. Going nowhere, coming back is fortunate, etc.
Wu: Relief indicates advantage in the southwest. If he undertakes to do something without a cause, it will be auspicious for him to return to his former station. If he undertakes to do something with a cause, it will be auspicious for him to do it early.
The Image
Legge: Liberation shows a thunderstorm clearing the atmosphere. The superior man, in accordance with this, forgives errors and deals gently with crimes.
Wilhelm/Baynes: Thunder and rain set in: the image of Deliverance. Thus the superior man pardons mistakes and forgives misdeeds.
Blofeld: This hexagram symbolizes thunder and rain bringing release. The Superior Man tends to forgive wrongs and deals leniently with crimes. [The component trigrams suggest that a certain amount of forceful action is required.]
Liu: Thunder and rain come, symbolizing Liberation. The superior man forgives errors and pardons criminals.
Ritsema/Karcher: Thunder, rain, arousing. Taking-apart. A chun tzu uses forgiving excess to pardon offenses.
Cleary (1): Thunder and rain act, dissolving. Thus do superior people forgive faults and pardon crimes.
Cleary (2): Thunder and rain – solution. Etc.
Wu: There come thunder and rain; this is Relief. Thus the jun zi pardons inadvertent transgressors and extenuates (Sic) criminal offenders.
COMMENTARY
Confucius/Legge: Liberation shows the trigram of Movement above the trigram of Danger -- through movement there is an escape from peril. An early movement to the southwest wins the allegiance of the masses and returns the state to normalcy and equilibrium. When heaven and earth are freed from the grasp of winter, we have thunder and rain. When these come, the buds of the fruit-producing vegetation begin to open. Great indeed are the phenomena in the time ofLiberation.
Legge: The written Chinese character for Liberation is the symbol of unloosing -- untying a knot or unraveling a complication. This hexagram denotes a condition in which the obstruction and difficulty of the preceding figure have been removed. The lesson is how this new and better state of the kingdom should be dealt with. If no tasks remain to be completed, the sooner things resume their normal course the better. If further operations are necessary, let them be accomplished without delay. The K'ang-hsi editors say that moving to the south and west is the same as returning to normality.
Thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The images of springtime in the Confucian commentary refer to the gentle policy of a conquering ruler who forgives the opposition of those who cease to offer resistance.
NOTES AND PARAPHRASES
Judgment: Do what obviously needs to be done and return to stability as soon as possible.
The Superior Man forgives, forgets, and bears no grudges. (i.e., Stability is more important than fixing blame or haggling over who is right.)
If the thirty-ninth hexagram of Impasse is turned upside down it becomes the fortieth hexagram of Liberation or Deliverance. The two figures represent opposite situations: if Impasse creates tension, then Liberation releases it. The upper trigram of Movement ascends to escape from the lower trigram of Danger, giving us an unambiguous image of freedom and relief.
Apart from all personification, the whole of space in which life finds itself has a malevolently spiritual character, and the "demons" themselves are as much spatial realms as they are persons. To overcome them is the same thing as to pass through them, and in breaking through their boundaries this passage at the same time breaks their power and achieves the liberation from the magic of their sphere. H. Jonas --The Gnostic Religion
Legge's commentary in the preceding hexagram explains that the "southwest" is the direction of "earth," the fertile lowland where life is natural and uncontrived. Confucius tells us here that an early move in this direction will win the "allegiance of the masses." Psychologically interpreted, this refers to the inner kingdom of the psyche, where “the masses” are the drives, emotions and archetypal complexes which make up our being. The symbolism suggests a conscious freeing up of inner tension.
These forces, therefore, must not be left to run wild, but should be disposed of in harmless ways or, better still, used for constructive purposes: creative activities of various kinds; the rebuilding of our personality, contributing to our Psychosynthesis. Roberto Assagioli -- Psychosynthesis
Line 4
Legge: To the subject of the fourth line, dynamic, it is said: "Remove your toes. Friends will then come, and there will be mutual confidence between you."
Wilhelm/Baynes: Deliver yourself from your great toe. Then the companion comes, and him you can trust.
Blofeld: A fumbled release. Put your trust in the friend(s) who will come. ["A fumbled release" is the result of my attempt to make something of three Chinese words -- "release" and "thumb" (or "big toe") joined by a grammatical particle with various possible meanings. Whether my guess is right or not, the commentary on the line makes it clear that the omen is not a fortunate one. Happily, an awkward situation will be relieved by the arrival of a friend (or friends).]
Liu: Loosen your big toe. When your friend comes, you can trust each other.
Ritsema/Karcher: Taking-apart and-also the thumbs. Partnering culminating, splitting-off conforming.
Shaughnessy: Untangling his hemlock; a friend arrives and returns this.
Cleary (1): Releasing your big toe, when the companion comes, then trust.
Cleary (2): Remove your big toe. When a companion comes, then you trust.
Wu: He unties his big toes. This will bring the trust of his friends.
COMMENTARY
Confucius/Legge: The places of this line and of the third and first are all inappropriate to them. Wilhelm/Baynes: The place is not the appropriate one. Blofeld: A fumbled release is indicated by the unsuitable position of this line. Ritsema/Karcher: Not-yet an appropriate situation indeed. Cleary (2): You are not yet in the right position. Wu: Because he is out of place.
Legge: Line four is dynamic in a magnetic place, and his correlate is magnetic in a dynamic place. Such a union will not be productive of good. In the symbolism line one becomes the toe of line four. The K'ang-hsi editors say that "Line four is neither central nor in his correct place. He has line one for a correlate and line three for his close associate -- both of whom are magnetic in dynamic places. Hence it is said that they are all in places inappropriate to them."
NOTES AND PARAPHRASES
Siu: The man removes the inferior people who have attached themselves to him and have even become indispensable in some respects. This is a necessary prelude to great attainments. Their departure will enable him to cultivate friends with similar views and mutual confidence.
Wing: There are people who attach themselves to you for reasons of their own. This is a parasitic relationship, which may become habitual. You should liberate yourself from this kind of entanglement, since it repels others who might be valuable allies in your endeavors.
Editor: The respective meanings of lines one and four are derived from their correlation with each other. Note that this correlation is seen as favorable to line one, but unfavorable to line four. There are seven lines in theI Chingwhich mention toes, and all except the present one are first lines. In this case the toe referred to is the first line, which is magnetic in a dynamic place during a time of liberation from peril or stagnation. This suggests that from the point of view of line four, his magnetic correlate in the first place is a liability to be discarded. As regards the immanent assistance of "friends," Wilhelm comments that "the present line and the [dynamic line] in the second place are friends of kindred nature, jointly rendering loyal help to the ruler in the fifth place." Since line two is the only other dynamic line in the hexagram and is portrayed as a "hunter who disposes of inferior men," such help is obviously advantageous. As confusing as all this seems to be, the essential idea is clear enough: free yourself of a compulsion or entanglement in order to obtain help. (A toe either gives us the impetus to move or obstructs movement when we stumble over it.) Perhaps it represents a timid, conservative or over-cautious attitude which is holding us back.
It takes a great leap of imagination to conceive of this ego position. We are so much in the habit of taking our conscious selves for granted that our sense of ourselves seems to us the primary fact from which all other experiences arise merely secondarily. We find it difficult to regard the subjective experience of "I" as in any way secondary, as something through which some objective "other" -- namely, a "not-I," an objective psychic stratum -- brings itself to experience as consciousness, as a focal point of the total field in terms of space and time. E.C. Whitmont -- The Symbolic Quest
A. Liberate yourself from egotism and allow the trustworthy insights of the Self to guide you.
B. Control your compulsive fear or anxiety and success will come of itself.
C. The image suggests that perhaps you have fallen in with bad company – abandon inferior influences.
Line 5
Legge: The fifth line, magnetic, shows the superior man (the ruler) executing his function of removing whatever is injurious to the idea of liberation, in which case there will be good fortune, and confidence in him will be shown even by the inferior men.
Wilhelm/Baynes: If only the superior man can deliver himself, it brings good fortune.
Blofeld: Only the Superior Man brings release. Good fortune! It is up to lesser men to put their trust in him. [This could also mean "He has confidence in lesser men."]
Liu: Only the superior man can liberate himself from entanglement. Good fortune. Thus the inferior man trusts him.
Ritsema/Karcher: A chun tzu holding-fast possesses Taking- apart. Significant. Possessing conformity, tending-towards Small People.
Shaughnessy: The gentleman only is untangled; auspicious; there is a return among the little men.
Cleary (1): In this the superior person has liberation, which is fortunate; there is earnestness in regard to the inferior person.
Cleary (2): The developed person has a solution, which is fortunate. There is sincerity toward a petty person.
Wu: The jun zi is relieved of what has implicated him. This is auspicious. It would be a lesson to the little men.
COMMENTARY
Confucius/Legge: When he removes the barriers to liberation the inferior men will of themselves retire. Wilhelm/Baynes: The superior man delivers himself, because inferior men then retreat. Blofeld: But when the Superior Man offers them release, they take to their heels. [Perhaps this means the true release involves release from selfishness -- a lesson which men of little merit have no desire to learn!] Ritsema/Karcher: Small People withdrawing indeed. Cleary (2): The developed person has a solution. The petty person withdraws. Wu: The jun zi is relieved and the little men will resign.
Legge: Line five is magnetic in a dynamic place, but the place is that of the ruler, whose duty is to promote liberation by removing all barriers to harmony within the kingdom -- especially all the inferior men symbolized by the divided lines. He can do this with the help of his dynamic correlate in the second line. Then even the inferior men will change their ways, and conform to his will. "The inferior men retire" means that believing in the sincerity of the ruler's determination to remove all evil men, they either retire of themselves or strive to conform to his wishes.
NOTES AND PARAPHRASES
Siu: The man drives away inferior people through an inner resolve and makes a complete mental and spiritual break. They recognize his earnestness, withdraw of their own accord, and even extend begrudging approval.
Wing: In order to eliminate an inferior habit or situation you must first make an inner resolve to overcome it. Only you can save yourself. Once you are liberated, inferior elements will retreat into the background and you will win the respect you deserve. Good fortune.
Editor: The context of the line does not lend itself to the usual gender symbolism used in this book. Wilhelm renders this in a conditional sense: "If only the superior man can deliver himself..." Blofeld and Liu say that "only the superior man" can liberate himself. There is the implication that your "superiority" may be in question. You are challenged to take appropriate action to liberate yourself from your fetters. This will be in accordance with the ruler's central place and an active balancing of forces as imaged in the relationship with the second line correlate.
For when the body gets out of equilibrium, we look to which side it inclines in becoming unbalanced, and then oppose it with its contrary until it returns to equilibrium. When it is in equilibrium, we remove that counterbalance and revert to that which keeps the body in equilibrium. We act in a similar manner with regard to moral habits. Maimonides
A. Identify and eliminate the problem or limiting belief. Clear the psyche of inhibitions.
B. If you stop indulging your weaknesses they will eventually leave you alone.
Other titles: The Abysmal, The Symbol of Sinking, Water, The Abyss, Gorge, Repeating Gorge, Repeated Entrapment, Double Pitfall, Multiple Danger, Double Water, The Deep, Dark Forces, The Perilous Pit, "May not be as bad as it sounds, but whatever happens, remain true to yourself." -- D.F. Hook
Judgment
Legge: The trigram of Danger, here repeated, shows the possession of sincerity, through which the mind is penetrating. Action in accordance with this will be of high value.
Wilhelm/Baynes:The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.
Blofeld: Abyss upon abyss -- grave danger! All will be well if confidence is maintained and a sharp hold kept upon the mind; activities so conducted will win esteem.
Liu: Water doubled. Danger. Sincerity leads to success (peacefulness) in your heart and mind. You will succeed in your actions. [This hexagram means danger, misfortune, or entanglement in a difficult situation... You should be both careful and patient; do not struggle with all of the difficulties around you.]
Ritsema/Karcher: Repeating Gorge. Possessing conformity. Holding-fast the heart Growing. Movement possesses honor. [This hexagram describes your situation in terms of a dangerous situation you cannot avoid. It emphasizes that taking the risk without reserve, the action of Gorge, is the adequate way to handle it. To be in accord with the time, you are told to: venture and fall!]
Shaughnessy: Repeated Entrapment: There is a return; the appended heart; receipt; in motion there will be elevation.
Cleary (1): In mastering pitfalls there is truthfulness; thus the mind develops. There is excellence in practice.
Cleary (2): In multiple danger, if there is sincerity, the mind gets through and action has value.
Wu:Entrapment indicates there is confidence. The heart of the matter is that it is pervasive. Actions taken in its accord will be commendable.
The Image
Legge: The image of water flowing on continuously forms the repeated trigram of Danger. The superior man, in accordance with this, maintains constantly the virtue of his heart and the sincerity of his conduct, and practices the business of instruction.
Wilhelm/Baynes: Water flows on uninterruptedly and reaches its goal. The image of the Abysmal repeated. Thus the superior man walks in lasting virtue and carries on the business of teaching.
Blofeld: This hexagram symbolizes water flowing on and on and abyss upon abyss. [The trigram K'an is usually inauspicious; here it occurs in duplicate as the upper and the lower trigram; thus the implication is that we are beset by grave dangers from which, if we can escape them at all, the utmost skill and confidence will be required to extricate ourselves.] The Superior Man acts in accordance with the immutable virtues and spends much of his time instructing others in the conduct of affairs.
Liu: Water flows unceasingly into the depths symbolizing Water doubled. The superior man constantly preserves his virtue and practices his task of education.
Ritsema/Karcher: Streams reiterating culminating. Repeating Gorge. A chun tzu uses rules actualizing-tao to move. [A chun tzu uses] repeating to teach affairs. [Actualize-tao, TE: realize tao in action; power, virtue; 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): Water travels, double water. Thus do superior people consistently practice virtue and learn how to teach.
Cleary (2): Water comes repeatedly – multiple danger. Developed people practice teaching by constant virtuous action. [This is in perfect accord with the Tiantai Buddhist teaching of knowing how to get through an impasse, the method of making an impasse itself into a way through; this is also the method of skillfully using natural ills.]
Wu: Water comes time and again; this is Entrapment. Thus the jun zi practices virtuous conduct and reviews didactics.
COMMENTARY
Confucius/Legge: Danger repeated shows us one defile succeeding another. This is the nature of water -- it flows on, without accumulating its volume so as to overflow; it pursues its way through a dangerous defile, without losing its true nature. That the mind is penetrating is indicated by the dynamic line in the center. Advance in accordance with this will be followed by achievement. The dangerous height of heaven cannot be ascended; the difficult places of the earth are mountains, rivers, hills and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of what is here taught about seasons of peril.
Legge: The trigram of Danger which is doubled to form this hexagram is the symbol of water, and means a pit, a perilous cavity or defile with water flowing through it. The trigrams consist of a dynamic central line between two magnetic lines. Together they symbolize danger -- how it should be encountered, its effects on the mind, and how to escape from it.
Liang Yin says: "Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?”
The K'ang-hsi editors say that to exercise one's self in meeting difficulty and peril is the way to establish and strengthen the character, and the use of such experience is seen in all measures for self-defense.
NOTES AND PARAPHRASES
Judgment: Commitment to the Work engenders a keen discernment of threatening situations and the factors which create them. With the ability to recognize the dangerous elements in a situation, success is assured.
The Superior Man maintains his connection with the Self and learns from the trials thus provided.
This is one of the first hexagrams that one learns to recognize by name and number, and it is usually received with trepidation. Like the Death card in Tarot, it is often interpreted as an evil omen, although a deeper understanding reveals opportunity rather than defeat in such images.
There is danger and suffering in the Work, but probably far less of it (in the long run) than in an ordinary unexamined life. Anguish in the service of purpose is ultimately tolerable -- it is the incredible suffering of ignorance that is truly tragic: all that pain and sorrow expended on worldly illusions!
The Confucian commentary provides some valuable insights concerning the defensive use of danger by kings and princes to protect their realms. To master a dangerous challenge before one can progress to a higher level of awareness is a classical theme of initiation: without it, the candidate would be destroyed by forces he wasn't ready to confront. (This is the purpose and meaning behind of the "Guardian of the Threshold" archetype.) Danger is evil or unfortunate only if one is intimidated by it -- correct behavior in accordance with the principles of the Work will always take you to your destination. The Self will seldom, if ever, give you a test that you cannot pass if you fully apply yourself. When it seems otherwise, bear in mind that failure often renders better lessons than success, or the illusion thereof.
A neurosis is by no means merely a negative thing, it is also something positive. Only a soulless rationalism reinforced by a narrow materialistic outlook could possibly have overlooked this fact. In reality the neurosis contains the patient's psyche, or at least an essential part of it; and if, as the rationalist pretends, the neurosis could be plucked from him like a bad tooth, he would have gained nothing but would have lost something very essential to him. That is to say, he would have lost as much as the thinker deprived of his doubt, or the moralist deprived of his temptation, or the brave man deprived of his fear. To lose a neurosis is to find oneself without an object; life loses its point and hence its meaning. This would not be a cure, it would be a regular amputation. Jung -- Civilization in Transition