Gather strength from collaboration. Allow gentle persistence to guide your way to profound influence and quiet growth.
From
45
Gathering Together
To
57
Penetration
One laments because the others are deprived. taoscopy.com
Gathering Together45
Coming together for a shared purpose; unity and collective effort lead to strength. It's time to rally support and focus on communal goals.
↓ Line 2
Being open to influence and guidance leads to good fortune. Sincerity in small gestures can have a positive impact.
↓ Line 3
There is a sense of dissatisfaction or longing. While progress is possible, it may come with minor setbacks or embarrassment.
↓ Line 4
This line indicates a time of great success and prosperity, free from any fault or blame.
↓ Line 6
There may be sorrow or emotional release, but it is a natural process and carries no fault.
↓ Penetration57
Adapt influence like the wind; subtle shifts bring progress. Consistency and endurance will penetrate barriers.
Other titles: Gathering Together, Massing, The Symbol of Gathering into One, Assembling, Congregation, Gathering, Unity, Accord, Making Whole, Focusing, Marshalling One's Forces, Clustering, Finished
Judgment
Legge: When forces are gathering, the King goes to his ancestral temple. For successful progress, maintain firm correctness and see the great man. A large sacrifice brings good fortune -- proceed toward your destination.
Wilhelm/Baynes: Gathering Together . Success. The king approaches his temple. It furthers one to see the great man. This brings success. Perseverance furthers. To bring great offerings creates good fortune. It furthers one to undertake something.
Blofeld: Gathering Together -- success! The King approaches the temple. It is advisable to see a great man, which will ensure success. Persistence in a righteous course brings reward. Great sacrifices are offered -- good fortune! [These were religious sacrifices, but they may be taken to mean that the time has come for us to make important sacrifices of another sort.] It is favorable to have in view a goal (or destination).
Liu:Gathering. Success. The king attends the temple. It is of benefit to see the great man; this leads to success. Continuance benefits. Offering a great sacrifice leads to good fortune. It benefits one to go somewhere.
Ritsema/Karcher:Clustering, Growing. The king imagines possessing a temple. Harvesting: visualizing Great People. Growing. Harvesting Trial. Availing-of the great: sacrificial-victims significant. Harvesting: possessing directed going. [This hexagram describes your situation in terms of collecting and assembling. It emphasizes that bringing people and things together through a common feeling or goal is the adequate way to handle it...]
Shaughnessy: Finished: The king enters into the temple; beneficial to see the great man; receipt; beneficial to determine. Using the great animal offering is auspicious; beneficial to have someplace to go.
Cleary (1): Gathering is developmental. The king comes to have a shrine. It is beneficial to see a great person; this is developmental. It is beneficial to be correct. It is good to make a great sacrifice. It is beneficial to go somewhere.
Cleary (2):Gathering is successful. The king goes to his shrine. It is beneficial to see a great person; this leads to success, etc.
Wu: Congregation indicates that the king comes to his ancestral temple. It will be advantageous to see the great man. There will be pervasion, if persevering. It will be auspicious to use big sacrificial animals in the offerings. It will be good to have undertakings.
The Image
Legge: A marsh above the earth -- the image of Contraction. The superior man, in accordance with this, assembles his weapons in readiness for unseen contingencies.
Wilhelm/Baynes: Over the earth, the lake: the image of Gathering Together. Thus the superior man renews his weapons in order to meet the unforeseen.
Blofeld: This hexagram symbolizes a marshy lake rising above the earth. The Superior Man gathers together his weapons in order to provide against the unforeseen. [This is a time when foresight is required of us, too.]
Liu: The lake on the earth symbolizes Gathering. The superior man keeps his weapons prepared to meet the unexpected.
Ritsema/Karcher: Above marsh with-respect-to earth. Clustering. A chun tzu uses eliminating arms to implement. A chun tzu uses warning, not precautions.
Cleary (1): Moisture rises onto the earth, gathering. Thus do superior people prepare weapons to guard against the unexpected. [When practitioners of the Tao get to where the five elements are assembled and have been returned to the source, when everything acquired is obedient to their will, if they do not know how to prevent danger and take perils into consideration, eventually what has been gathered will again disperse, and they will not be able to avoid the trouble of losing what has been gained… “Weapons” means the tools of wisdom, the work of silent operation of spiritual awareness. When the primordial has been congealed, it is not subject to injury by acquired conditioning, but it is still necessary to dissolve the influence of personal history before nature and life can be stabilized. If there is any remaining contamination, eventually conditioning will reassert itself and the primordial will again become fragmented. Therefore the work of guarding is indispensable.]
Wu: The marsh is above the earth; this is Congregation . Thus the jun zi causes the nation to be armed in preparation for contingencies.
COMMENTARY
Confucius/Legge: Contraction shows massing for union through Cheerfulness and Obedience. The dynamic line is responded to in his ruling central place, hence the idea of union. With the utmost piety the king presents his offerings to the spirits in his ancestral temple. Union with the great man is effected through correctness. The law of heaven demands a sacrifice. Contemplation of the way forces are gathered shows us the way of heaven, earth and all of nature.
Legge:Contractionmeans collecting together, or things so collected. The hexagram deals with the union between the ruler and his ministers -- between high and low in the kingdom. This state is to be preserved through the influence of religion and the great man, who is a kind of philosopher king who meets the spirits of his ancestors in the temple. Whatever he does will succeed because he is correct and right, and his great sacrifices are in harmony with the times.
The two trigrams represent Docility and Cheerfulness. The dynamic fifth line has his proper magnetic correlate in line two -- which gives the idea of union. Ch'eng-tzu says that the ordinances of heaven are simply the natural and practical outcome of heavenly principle.
A marsh above the earth must be kept in by dykes -- so the Contraction must be preserved by precautionary measures, the chief of which is to be prepared to resist attack from without, and to quell internal rebellion.
NOTES AND PARAPHRASES
Judgment: Forces are assembling for integration -- focus inward, sacrifice your autonomy and allow the Self to guide the Work.
The Superior Man pulls himself together to face the unknown and preserve the Work. “Forewarned is forearmed.”
Psychologically, Contraction depicts a time when inner components of the psyche assemble for recombination into a new pattern. It is significant that this is the time when “the king goes to his ancestral temple.” That is, the governing intelligence turns toward the template or ideal image of the Work as it exists in its consummate state. (See commentary on hexagram number fifty-nine, Expansion, for further discussion of the symbolism of the ancestral temple.) If the gathering forces integrate in conformity with this archetype, the Work is thereby advanced.
He, therefore, who perceives himself to associate with God, will have himself the similitude of Him. And if he passes from himself as an image to the archetype, he will then have the end of his progression. Plotinus
In addition to being a gestalt of future perfection, the temple is the home of the ancestors: a karmic repository of all that has gone into the Work via the will and intent of former historical ego-personalities. This archetype of "the ancestors" is described by the Lakota shaman, Black Elk, in his Great Vision. Note that the "grandfathers and grandmothers" are present when the people are "walking in a sacred manner" -- i.e., conforming to the ideal archetypal pattern of the Work:
But I was not the last; for when I looked behind me there were ghosts of people like a trailing fog as far as I could see -- grandfathers of grandfathers and grandmothers of grandmothers without number. And over these a great Voice -- the Voice that was the South -- lived, and I could feel it silent. And as we went the Voice behind me said: "Behold a good nation walking in a sacred manner in a good land!"
The Ancestral Temple then, symbolizes the Work in progress as it exists outside of temporal awareness. At death the karmic complexes of the psyche, released from their spacetime ego-body, assume new configurations in hyperspace in accordance with the accomplishments of the just completed lifetime. Ideally, the ancestors and their heirs (choices and their consequences) within the Ancestral Temple undergo purification: this is what Individuation (the Work) is all about.
At the end of the dying process consciousness divides into the consciousness of one's parents and one’s children, and then it moves through these modalities, and then divides again. It's moving forward into the future through the people who come after you, and backward into the past through your ancestors. Terence McKenna --The Archaic Revival
In the multidimensional realms "beyond" our material world, time does not exist. In some way unimaginable to us, past, present and future are consolidated into an eternal Here and Now. Thus our choices in spacetime can have consequences in hyperspace which are inconceivable to us in the current situation. So if the Self (as manifested in the oracle) often seems to be tyrannically unreasonable, it is arguably because of the ego's dimensional myopia.
The Spirit ... may know the most violent love and hatred possible, for it can see the remote consequences of the most trivial acts of the living, provided those consequences are part of its future life. In trying to prevent them it may become one of those frustrators dreaded by certain spirit mediums. It cannot, however, without ... assistance ... affect life in any way except to delay its own rebirth. With that assistance it can so shape circumstances as to make possible the rebirth of a unique nature. W. B. Yeats --A Vision
Such conceptions of cause and effect seem irrational to ordinary awareness, yet quantum physicists hypothesize future events which affect the present as well as the past. The idea is not a new one:
Indeed, the hero of Hebrew myth is not only profoundly influenced by the deeds, words and thoughts of his forebears, and aware of his own profound influence on the fate of his descendants; he is equally influenced by the behavior of his descendants and influences that of his ancestors. Thus King Jeroboam set up a golden calf in Dan, and this sinful act sapped the strength of Abraham when he pursued his enemies into the same district a thousand years previously. Graves and Patai --Hebrew Myths
Should the ego's choices and their consequences not conform to the Self's intent, a rather cancerous growth is implied in which dynamic and magnetic forces are improperly consolidated -- in I Chingterms, dynamic and magnetic are mismatched. Through this "infidelity" of correlates the Work is thus adulterated and falls short of the archetypal ideal.
That the greatest effects come from the smallest causes has become patently clear not only in physics but in the field of psychological research as well. How often in the critical moments of life everything hangs on what appears to be a mere nothing! Jung -- The Phenomenology of the Spirit in Fairytales
Contraction is a compression inward toward a center. Psychologically, this can be regarded as an integration of complexes. Once the implosion completes itself, it is implied that the growth cycle reverses itself to expand away from the center. (Cf., hexagram number fifty-nine, Expansion, in which the ancestral temple is also mentioned.) The following hexagram, Pushing Upward,is the inverse of this one, and depicts a similar upward expansion of energy.
The archetypal themes displayed here are those of Solve et coagula, Implosion-Explosion, Contraction-Expansion, Black Hole-White Hole, Day and Night of Brahma, etc.
Line 2
Legge: The second line, magnetic, shows its subject led forward by her correlate. There will be good fortune, and freedom from error. There is entire sincerity, and in that case even the small offerings of the vernal sacrifice are acceptable.
Wilhelm/Baynes: Letting oneself be drawn brings good fortune and remains blameless. If one is sincere, it furthers one to bring even a small offering.
Blofeld: Being drawn into something brings good fortune and no error is involved. Be confident and win advantage from making a sacrifice.
Liu: If you are introduced to something -- good fortune. No blame. If you are sincere, even a simple offering will be blessed.
Ritsema/Karcher: Protracting significant, without fault. Conforming, thereupon Harvesting availing-of-dedicating.
Shaughnessy: Extended auspiciousness; there is no trouble. Returning then beneficial to use the spring sacrifice.
Cleary (1): Drawing in brings good fortune; no blame. If one is sincere, it is beneficial to perform the spring ceremony.
Cleary (2): Drawing out is good and blameless. If trusted, it is beneficial to perform a ceremony.
Wu: Good fortune is introduced. There will be no error. With sincerity, he has the privilege of making offerings in the summer.
COMMENTARY
Confucius/Legge: The virtue proper to her central place has not undergone any change. Wilhelm/Baynes: The middle is still unchanged. Blofeld: The constant nature of this line, which is central. Ritsema/Karcher: Centering, not-yet transforming indeed. Cleary (2): Balance has not changed. Wu: His central position has not changed.
Legge: Line two is in her proper place, and responds to the dynamic ruler in five, who encourages and helps her advance. She possesses the sincerity proper to her central position, and though able to offer only the sacrifice of spring, which is small compared to the summer and autumn sacrifices, it will be appreciated.
NOTES AND PARAPHRASES
Siu: Secret forces are bringing compatible spirits together. If the man permits himself to be led by this ineffable attraction, good fortune will come his way. When deep friendships exist, formalities and elaborate preparations are not necessary.
Wing: You may feel mysteriously drawn to certain people or endeavors, although this may not be what you had planned for yourself. Give in to this impulse. Larger and invisible forces are at work here, and good fortune will come by submitting to them.
Anthony: We must not allow pride, pity or other emotions to cause us to structure how things are to work out ... We need not strive, but let ourself be drawn.
Editor: To be led forward by one's correlate, in this case the fifth line ruler, is to be guided by the Self. Cirlot, in his Dictionary of Symbols, says: "To sacrifice what is esteemed is to sacrifice oneself, and the spiritual energy thereby acquired is proportional to the importance of what is lost. All forms of suffering can be sacrificial, if fully and wholeheartedly sought and accepted." The line is an image of sacrificing one's ego interests to follow a superior guiding force.
Fear of self-sacrifice lurks deep in every ego, and this fear is often only the precariously controlled demand of the unconscious forces to burst out in full strength. No one who strives for selfhood (individuation) is spared this dangerous passage, for that which is feared also belongs to the wholeness of the self -- the sub- human, or supra-human, world of psychic "dominants" from which the ego originally emancipated itself with enormous effort, and then only partially, for the sake of a more or less illusory freedom. This liberation is certainly a very necessary and very heroic undertaking, but it represents nothing final: it is merely the creation of a subject, who, in order to find fulfillment, has still to be confronted by an object. Jung -- Commentary in the Tibetan Book of the Dead
A. Sacrifice your autonomy for the good of the whole.
B. Sacrifice to make a connection.
Line 3
Legge: The third line, magnetic, shows it subject striving after union and seeming to sigh, yet nowhere finding any advantage. If she go forward, she will not err, though there may be some small cause for regret.
Wilhelm/Baynes: Gathering together amid sighs. Nothing that would further. Going is without blame. Slight humiliation.
Blofeld: A mournful gathering it would seem. There is no objective which would be favorable; yet to advance would involve no error, only slight regret. [Obviously we had better not advance now, unless our reasons for doing so are so important that we are willing to suffer a certain amount of regret.]
Liu: Gathering with deep sighs. No benefit for an undertaking. Go with no blame. Slight humiliation.
Ritsema/Karcher: Clustering thus, lamenting thus. Without direction: Harvesting.Going without fault. The small abashed. [Without direction: Harvesting, WU YU
Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: Finished-like, sighing-like; there is no place beneficial; in going there is no trouble; small distress.
Cleary (1): Gathering, lamenting; no benefit. If one goes, there is no fault, but a little shame.
Wu: He wishes to be with others, but feels sorry that he cannot be. There is no advantage on insisting on going. If he goes ahead, there will be no serious setback, but little embarrassment.
COMMENTARY
Confucius/Legge: In the subject of the top line there is humility and condescension. Wilhelm/Baynes: The Gentle is above. Blofeld: Advancing entails no error for what lies beyond is gentle. Ritsema/Karcher: Ground above indeed. Cleary (2): The one above is willing. Wu: The one above is likely to grant entry.
Legge: Line three is magnetic in a dynamic place and advanced past the center. The topmost line is not a proper correlate. Line three is possessed by the desire for union, and though lines two and four decline to associate with her, she presses on to line six, which is also desirous of union. That common desire brings them together despite the fact that they are both magnetic lines. It is therefore with difficulty that three accomplishes her object.
NOTES AND PARAPHRASES
Siu: The man attempts to join with others. But the enveloping circle excludes him. He
should resolutely seek to ally himself with a man near the center of the group, who will bring him in. Some humiliation may occur at first, but this is not a mistake.
Wing: A desire for unity is thwarted. The group is closed and you will feel humiliated if you continue in your attempts to penetrate it. If it is terribly important to you, you can achieve your aim by aligning yourself with an influential member of the group.
Editor: Wilhelm's Confucian commentary portrays "The Gentle" lying above -- which implies that magnetic or receptive forces sympathize with the difficult situation here symbolized. The image suggests the frustration of being unable to make any progress in forging a connection, solving a problem, or effecting a union. It can also depict a less than ideal situation which can only be tolerated for now.
Everything good is costly, and the development of personality is one of the most costly of all things. It is a matter of saying yea to oneself, of taking oneself as the most serious of tasks, of being conscious of everything one does, and keeping it constantly before one's eyes in all its dubious aspects -- truly a task that taxes us to the utmost. Jung --The Secret of the Golden Flower
A. Work to make a connection.
B. You have missed the point, but don't feel badly about it -- keep trying.
C. “In order to take advantage of the situation, do not impose a direction on events."
Line 4
Legge: The fourth line, dynamic, shows its subject in such a state that, if he is greatly fortunate, he will receive no blame.
Wilhelm/Baynes: Great good fortune. No blame. [This describes a man who gathers people around him in the name of his ruler. Since he is not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be.]
Blofeld: Great good fortune and no error!
Liu: Great good fortune. No blame. (But the position is not correct.) [Incorrect behavior breeds trouble.]
Ritsema/Karcher: The great significant, without fault.
Shaughnessy: Great auspiciousness; there is no trouble.
Cleary (1): Great fortune, no fault.
Cleary (2): If there is great good fortune, then there is no blame.
Wu: Great auspiciousness. No error.
COMMENTARY
Confucius/Legge: His position is not the proper one to him. Wilhelm/Baynes: For the place demands nothing. [Footnote by C.F. Baynes: "The Chinese text reads literally, ‘The place is not correct.’ Wilhelm's translation follows suggestions of the Chinese commentators."]Blofeld: Because the line, though a firm one, is not in the ruling position. Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): There is no blame only if there is great good fortune, because one is out of place. Wu: He is out of place.
Legge: Line four has his correlate in line one, and he is next to the ruler in line five. We may expect a good auspice for him. Because he is dynamic in a magnetic place caution is intimated.
NOTES AND PARAPHRASES
Siu: The man rallies the people to the country's service. This brings good fortune to himself, though he does not actively seek it.
Wing: In this position you gather with others to serve a larger goal. Such sacrifice will meet with personal success.
Anthony: Sometimes in striving for unity, we find it necessary to go alone, with our acts being misunderstood. However, because we work unselfishly to bring about general unity, our work is ultimately successful.
Editor: Note that this line (minus the Confucian commentary) is unambiguously favorable. Line four and the ruler above him are the only yang lines in the hexagram, and since the idea of the figure is the focusing of disparate forces for union, we can think of these parallel lines as the hexagram's "lenses," or focal points. Although dynamic in a magnetic place, if line four abides correctly all will be fortunate. This suggests a kind of passive virtue which attracts devotion, inspires emulation or draws higher energy into the situation without acting itself. A proper ego/Self relationship may be inferred from this. Liu, who usually does not translate the Confucian commentary, here includes it in parenthesis. In contrast to the other translators, his personal commentary is negative. Cleary’s Confucian commentary rationalizes the seeming anomaly.
I have come to know myself, and I have collected myself from everywhere, and I have not sown children to the Archon but have uprooted his roots and have collected the dispersed members, and I know thee who thou art: for I am of those from above. Epiphanius -- Panarion Haeresium 26. 13
A. You're sitting pretty: don't push your luck.
B. “Handsome is as handsome does."
Line 6
Legge: The sixth line, magnetic, shows its subject sighing and weeping; but there will be no error.
Wilhelm/Baynes: Lamenting and sighing, floods of tears. No blame.
Blofeld: Sighs and lamentations, but no error. [We shall be afflicted by distress, but through no fault of our own.]
Liu: Lamentation and deep sighing, with tears from the eyes and dribbling from the nose. No blame.
Ritsema/Karcher: Paying-tribute: sighs, tears, snot. The above not-yet quiet indeed.
Shaughnessy: Snuffling tears and snivel; there is no trouble.
Cleary (1): Sighing and weeping. No blame.
Wu: He is weeping and sniffling. No error.
COMMENTARY
Confucius/Legge: She sighs and weeps. She does not yet rest in her topmost position. Wilhelm/Baynes: He is not tranquil at the top. Blofeld: For this top line presages distress. Ritsema/Karcher: The above not-yet quiet indeed. Cleary (2): [This is because of] not being comfortable at the top. Wu: He is uneasy to be in the top position.
Legge: Line six is magnetic and at the extremity of the figure, yet still anxious for union. But she has no proper correlate, and all below are united in line five. Although she mourns her isolation, her good nature will preserve her from error and blame. Resting in the topmost position of the upper trigram of Frivolity she might be expected to abandon the cause of Contraction, but she cannot bear to do it.
NOTES AND PARAPHRASES
Siu: The man does not remain inactive in his high position but seeks alliance with another, who misjudges him. He is saddened by the rebuff. But the unity will come eventually as a result of his determination.
Wing: Any approach toward union will meet with rejection. This will bring you frustration because your intentions are misunderstood. Turn your attention inward instead, in order to penetrate the meaning of this disharmony. An inner accord with your Self will strengthen your position, and unity may become possible after all.
Editor: The image suggests the tension of an incomplete synthesis, or a failure due to lack of capacity rather than wrong intent. Ritsema/Karcher translate "snot" as: "YI: mucous from the nose; snivel, whine." The line can sometimes just mean that the Work is often unpleasant and difficult, and sorrow is a natural and not blameworthy response to it.
There is no light without shadow and no psychic wholeness without imperfection. To round itself out, life calls not for perfection but for completeness; and for this the "thorn in the flesh" is needed, the suffering of defects without which there is no progress and no ascent. Jung -- Psychology and Alchemy
A. Although the synthesis is incomplete, your goodwill preserves you through the crisis.
B. "You can't win 'em all" -- no need to whine about it.
Other titles: The Gentle, The Penetrating, Wind, The Symbol of Bending to Enter, Willing Submission, Gentle Penetration, Ground, Calculations, Complaisance, Penetrating Influence, The Penetration of the Wind, Humility, Devoted Service, Submission
Judgment
Legge:Penetration indicates modest success. See the great man and move in the direction that implies.
Wilhelm/Baynes:The Gentle. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man.
Blofeld:Willing Submission -- success in small matters. It is advantageous to have in view a goal (or destination) and to visit a great man. [This is a reasonably auspicious hexagram; it augurs a certain amount of success for those who submit to circumstances -- unless a moving line indicating the contrary is received. This is not a time for resistance but for submission.]
Liu:Penetration. Small success. It is beneficial to go somewhere. It is beneficial to see a great man.
Ritsema/Karcher: Ground, the small: Growing. Harvesting: possessing directed going. Harvesting: visualizing Great People. [This hexagram describes your situation in terms of providing an underlying support. It emphasizes that subtly penetrating and nourishing things from below, the action of Ground, is the adequate way to handle it. To be in accord with the time, you are told to enter the situation from below!]
Shaughnessy: Calculations: Little receipt; beneficial to have someplace to go; beneficial to see the great man.
Cleary (1):Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great man.
Cleary (2):The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.
Wu: Complaisance indicates that the small are pervasive. It is advantageous to have undertakings. It is also advantageous to see the great man.
The Image
Legge: Two wind trigrams following each other form Penetration. The superior man proclaims his commands and undertakes his work.
Wilhelm/Baynes: Winds following one upon the other: the image of the gently penetrating. Thus the superior man spreads his commands abroad and carries out his undertakings.
Blofeld: This hexagram symbolizes a favorable wind. The Superior Man performs his allotted tasks in consonance with heaven's (or the sovereign's) will. [The component trigrams combine the concepts of wind and blandness -- hence a favorable wind.]
Liu: Wind following wind symbolizes Penetration. The superior man proclaims his directives and executes his affairs.
Ritsema/Karcher: Following winds. Ground. A chun tzu uses distributing fate to move affairs.
Cleary (1): Wind following wind.Thus do superior people articulate directions and carry out tasks.
Wu: One breeze follows the other; this is Complaisance. Thus the jun zi gives further injunctions in order to administer public affairs.
COMMENTARY
Confucius/Legge: Repeated wind trigrams show the repetition of governmental orders. The dynamic fifth line has penetrated to his correct central place and carries his will into action. The magnetic first and fourth lines obey the dynamic lines above them. Hence it is said that there will be success in small matters.
Legge: Penetration symbolizes both wind and wood, and has the attributes of Docility, Flexibility and Penetration. We are to think of it as wind with its penetrating power which finds its way into every nook and cranny.
Confucius said: "The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it." In accordance with this, the hexagram must be understood as the influence and orders of the government designed to remedy what is wrong in the people. The upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people.
Ch'eng-tzu says:"Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Wind trigram. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them."
Anthony: Getting this hexagram often refers to the presence of inferior elements that obstruct our having a good influence ... Because this hexagram is concerned with self-correction, we often get it together with Work on What has been Spoiled. [Hex. 18: Repair.]
NOTES AND PARAPHRASES
Judgment: Get to the heart of the matter and act on the information obtained.
The Superior Man acts on his understanding by implementing it in the world.
The hexagram ofPenetration, made up of two trigrams symbolizing Wind (which is air in motion), suggests the activity of thought (the realm of air) trying to comprehend or "penetrate" something. Thus, each line of the figure may be seen as some aspect of an act of mental endeavor.
Therefore the student must exert his own mind to the utmost. If he does so, he will know his own nature. And if he knows his own nature, examines his own self and makes it sincere, he becomes a sage. Therefore the "Great Norm" says, "The virtue of thinking is penetration and profundity ... Penetration and profundity lead to sageness.” -- Ch'eng I
The first line depicts vacillation and indecisiveness; the second shows one trying to "get to the bottom" of a matter. Line three is an image of futile hypothesizing; four and five show two aspects of successful comprehension, and the sixth line symbolizes an inability to understand.
Man's intellect -- the greatest but most dangerous gift he has received from God -- builds a bridge across the seemingly unconquerable chasm between that which is personal and mortal and that which is impersonal and eternal. Through man's intellect he succumbed to the temptation to fall out of divine unity with his consciousness. But by the same token, his intellect gives him the possibility of bringing back his consciousness into full union with divinity. By means of his intellect, man is able to understand truth, and when he has understood, he will seek and keep on seeking and trying until he some day succeeds in finding the only path to the realization of his self. Elisabeth Haich -- Initiation
The hexagram can also symbolize humble submission and devoted service, thus suggesting the role of the ego in the Work. To truly comprehend the nature of the Work is to serve it with devotion. There are some interesting associations between the act of penetration and that of submission – when dynamic and magnetic are in full harmony they lose their individual identities and become one force which is both and neither.