Other titles: Development, The Symbol of Progressive Advance, Gradual Development, Infiltrating, Advancing, Growth, Developing, Gradualness, Dialectical Progression, Step by Step, "The slower the stronger." -- D.F. Hook
Judgment
Legge:Gradual Progressshows the good fortune attending the marriage of a young lady. Firm correctness brings advantage.
Wilhelm/Baynes: Development. The maiden is given in marriage. Good fortune. Perseverance furthers.
Blofeld: Gradual Progress. The marriage of a maiden brings good fortune. Persistence in a righteous course brings reward.
Liu: Gradual Development. The marriage of a girl -- Good Fortune. It benefits to continue.
Ritsema/Karcher:Infiltrating, womanhood converting significant. Harvesting Trial. [This hexagram describes your situation in terms of gradually achieving a goal. It emphasizes that advancing through diffuse but steady penetration is the adequate way to handle it. To be in accord with the time, you are told to: infiltrate!]
Shaughnessy:Advancing: For the maiden to return is auspicious; beneficial to determine.
Cleary (2):Gradual Progress in a woman’s marriage is auspicious. It is beneficial to be chaste.
Wu: Gradualness indicates that it is auspicious for a woman to get married and it is advantageous for her to be persevering.
The Image
Legge: A tree on the mountain -- the image of Gradual Progress. The superior man attains and nourishes his extraordinary virtue to improve the manners of the people.
Wilhelm/Baynes: On the mountain, a tree: the image of Development. Thus the superior man abides in dignity and virtue, in order to improve the mores.
Blofeld: This hexagram symbolizes a tree upon a mountain. The Superior Man, abiding in holiness and virtue, inclines the people towards goodness.
Liu: A tree on the mountain symbolizes Gradual Development. The superior man, in maintaining his virtue, improves society's customs.
Ritsema/Karcher: Above mountain possessing wood. Infiltrating. A chun tzu uses residing-in eminent actualizing-tao to improve the vulgar. [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): There are trees on the mountain, growing gradually. Thus do superior people abide in sagacity and improve customs.
Cleary (2): …Developed people improve customs by living wisely and virtuously.
Wu: There are trees on the mountain; this is Gradualness. The jun zi chooses to live in the neighborhood known for its high moral standards and exemplary custom.
COMMENTARY
Confucius/Legge: The ascent of Gradual Progress resembles the fortunate marriage of a young lady. The lines ascend to their proper places, indicating achievement. Because the ascent is made correctly the subject of the hexagram is empowered to rectify his country. He is shown as the dynamic ruler in line five, central and correct. The alternation of Keeping Still and Flexible Penetration ensure that the advance is continuous.
Legge: The written character for Gradual Progress is ordinarily used in the sense of gradually, but there is connected with it also the idea of advance. The whole of it denotes a gradual advance like the soaking in of water. The other two hexagrams that contain the idea of advance are number thirty-five, Advance of Consciousness and number forty-six,Pushing Upward-- each expresses its own nuance of meaning, and here the nuance is the gradual manner in which the advance takes place.
The theme of the hexagram is the advance of men to offices in the state -- how it should take place gradually and by successive steps. Lines 2, 3, 4 and 5 are all in their proper places as dynamic or magnetic, and we ascend them as by regular steps to the top of the hexagram.
The marriage of a young lady illustrates an important event which takes place according to various preliminary steps which must be correctly done in an orderly sequence. So must it be with the advance of a man in the service of the state.
The K'ang-hsi editors say: "A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow shows its branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions."
Added Commentary: Blofeld appends the following footnote to each line in this hexagram: it is easier to read it here as his general commentary. [The additional Chinese commentaries explain that the wild goose is a bird which moves toward the sun. Now, a commonly used Chinese term for the sun is YANG, namely the male principle. So the bird obviously (sic) betokens a maiden seeking a husband. Its movement from river bank to rock, dry land, a tree, a hillock and the mainland (which is said in one commentary to mean peninsula) signifies gradual movement in an unchanging direction. From the point of view of divination, this is the best course for us, even if marriage is not our objective. Regarding marriage: the first line betokens gossip, although the marriage is not unsuitable; the second, a materially successful marriage; the third, an unfortunate marriage; the fourth, marriage to someone exceedingly kind and thoughtful; the fifth, a blissful marriage; the sixth, marriage to a public figure who has some responsibility for good order within the realm and who succeeds in his task.]
NOTES AND PARAPHRASES
Judgment: The proper union of forces within the psyche is a matter of slow maturation.
The Superior Man maintains his will and transforms the psyche. "Example is the school of mankind, and they will learn at no other." -- Burke
This is one of the most hierarchical of the hexagrams -- each line represents a clear advance from the position of the preceding line, thus giving an image of Gradual Progress. The vehicle of this progression is the wild goose, which also appears in every line. A goose is a bird -- primarily a creature of the air, or realm of thought; but because it also thrives on either water or land, the goose symbolizes thought which permeates the lower two categories of consciousness -- emotion (water), and sensation (earth).
Another traditional interpretation of the goose motif is that of the universal aspect of the soul. The wild goose is able to move about everywhere, on firm land, in water and in the air. It is the bird of Hermes, who is the leader of souls. E.C. Whitmont -- The Symbolic Quest
The progress of the goose is a gradual one, from the shore, or threshold of awareness in line one, to the mountain heights, or realm of the Spirit in line six. The fact that this progress is linked with the idea of marriage in the Judgment is a clear hint that we are dealing here with the idea of the union of opposites within the psyche. (See commentary on hexagram number eleven.) The message is unambiguous: the process of psycho-spiritual growth is one of slow maturation. There are no short-cuts to enlightenment.
Evils and falsities must be removed, to the intent that a new life which is the life of heaven may be implanted. This can in nowise be done hastily; for every evil enrooted with its falsities has connection with all evils and their falsities; and such evils and falsities are innumerable, and their connection is so manifold that it cannot be comprehended ... From this it is plain that the life of hell in man cannot be suddenly destroyed, for if it were suddenly done he would straightway expire; and that the life of heaven cannot be suddenly implanted, for if this were done suddenly he would also expire. Swedenborg -- Arcana Coelestia
Line 5
Legge: The fifth line, dynamic, shows the geese gradually advanced to the high mound. It suggests the idea of a wife who for three years does not become pregnant: but in the end the natural issue cannot be prevented. There will be good fortune.
Wilhelm/Baynes: The wild goose gradually draws near the summit. For three years the woman has no child. In the end nothing can hinder her. Good fortune.
Blofeld: The wild goose moves gradually towards the hillock. In the end, the results will be incomparable -- good fortune!
Liu: The wild goose gradually approaches the top of the hill. The woman is not pregnant for three years. In the end, nothing can overcome her. Good fortune. [There will be confusion in the beginning, but understanding later; after overcoming obstacles, things will go smoothly in your life.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the mound. The wife, three year's-time not pregnant. Completing: absolutely-nothing has mastering. Significant.
Shaughnessy: The wild goose advances to the mound: the wife for three years does not get pregnant; in the end nothing overcomes it; auspicious.
Cleary (1): Geese gradually proceed onto a mountain top. The wife does not conceive for three years, but in the end nothing defeats her. Good fortune.
Cleary (2): … After all, no one could overcome her. This is auspicious.
Wu: The wild goose flies in gradually to rest on a hill. The woman has not been pregnant for three years, but she finally overcomes her disadvantages. Auspicious.
COMMENTARY
Confucius/Legge: The subject of the line will get what she desires. Wilhelm/
Baynes: In the end nothing can hinder good fortune. One attains one's wish. Blofeld: Good fortune in the form of complete fulfillment of our desires. Ritsema/Karcher: Acquiring the place desired indeed. Cleary (2): Getting what was wished for. Wu: She gets what she wishes.
Legge: Line five is a dynamic line in the ruler's seat, and yet appears here as the symbol of a wife. Somehow she has been at variance with, and kept in disgrace by, calumniating enemies such as the plunderers of line three; but things come right in the end. The wife, childless for three years, becomes at last a mother, and there is good fortune. The wife will have a child; minister and ruler will meet happily.
NOTES AND PARAPHRASES
Siu: Because of the calumny of deceitful people, the man is misjudged while advancing into a high position. Although reconciliation and progress result eventually, nothing is achieved in the interim.
Wing: As you gain an ever greater position of influence, you become more and more a target for attack. Deceitful people may slander you, or you may even be misjudged by those closest to you. Because you are isolated, nothing meaningful can be accomplished. Eventually communications will be established and good fortune will follow.
Editor: The image is of a peak or goal which is somewhat subordinate to the extreme heights of line six. The rewards of this attainment require more time to become consolidated.
On the biological plane the irreconcilable elements of father and mother, of male and female, are reconciled on a new level in the child, who carries in his own person physical characteristics and psychological components derived from both parents. It is not surprising, therefore, that in the images of the unconscious a child frequently appears as the symbol of reconciliation on the psychological plane within the individual. M.E. Harding -- Psychic Energy
A. A delayed issue comes in due time.
B. Protracted labor brings forth an eventual synthesis.
Line 6
Legge: The sixth line, dynamic, shows the geese gradually advanced to the large heights beyond. Their feathers can be used as ornaments. There will be good fortune.
Wilhelm/Baynes: The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. Good fortune.
Blofeld: The wild goose moves gradually towards the mainland. Its feathers can be used for ritual purposes -- good fortune!
Liu: The wild goose gradually approaches the cloudy heights. Its feathers can be used in ritual decoration. Good fortune. [You will carry out a significant undertaking with someone’s help.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the highlands. Its feathers permit availing-of activating fundamentals. Significant.
Shaughnessy: The wild goose advances to the land: its feathers can be used to be emblems; auspicious.
Cleary (1): Geese gradually proceed to level ground; their feathers can be used for ceremonies. Good fortune.
Wu: The wild goose flies gradually into the clouds. Its feathers may be used for decorum. Auspicious.
COMMENTARY
Confucius/Legge: The object and character of the subject of the line cannot be disturbed. Wilhelm/Baynes: He is not to be disconcerted. Blofeld: The sentence about the feathers indicates that now disorder cannot prevail. [The traditional Chinese conception of good government, good order within the family and so on, allots an important role to ritual because of its efficacy in making people inclined to regard their duties with solemnity and because it helps to make everything seem orderly.]Ritsema/Karcher: Not permitting disarray indeed. Cleary (2): They cannot be put in disarray. Wu: Don’t mess it up.
Legge: The subject of line six has reached the top of the hexagram. There is no more advance for him, and he has no correlate. He will work for the state and verify the auspice derived from the ornamental plumes of the geese.
NOTES AND PARAPHRASES
Siu: The man reaches the pinnacle, completes his work, and leaves inspiration for the world to follow.
Wing: As you achieve the greatest heights in your upward climb, you become an example for others. You are emulated by those who admire you, and this in itself is the greatest praise. There is good fortune for all concerned.
Editor: Most translations emphasize that the use of the feathers is for ritual or sacred purposes. A feather used in religious ritual suggests spiritual thoughts, concepts, truths, aspirations, ideals, etc. "The large heights beyond" would be the realm of ultimate realities and eternal truths to which one aspires. Since one of the central ideas of the hexagram is the contracting of a marriage, this line suggests the consummation of that marriage, and the religious references indicate that it is a hieros gamos, or holy marriage. If we combine Legge's image of ornaments with the idea of religious rites, the Chinese concept of the proper attitude for sacrifice emerges:
In religious sacrifice ... the important thing is one’s attitude, especially sincerity, in the performance. These sacrifices are "ornaments" or refined manifestations of an inner attitude. D.H. Smith --Confucius
A. The image suggests a spiritual synthesis. Energy has been transformed -- the dialectical progression has been successful.
B. The line can suggest the idea of a sacrifice which one makes on behalf of the Work.
Other titles: Modesty, The Symbol of Humility, Moderation, Humbling, Respectful/Humble, Yielding/Retiring. 1. Obtaining this hexagram implies that modesty is needed in our attitude, meaning, to allow ourself to be led without resistance. – C.K. Anthony. 2. A Humble or modest person is thought of as having an “empty or unoccupied” mind, meaning a mind without prejudice. – Chung Wu. 3. Only superior people who practice Tao know where to stop, disregard what they have and appear to have nothing. – T. Cleary.
Judgment
Legge:Temperance indicates successful progress. Temperancebrings a good issue to the superior man's undertakings.
Wilhelm/Baynes: Modesty creates success. The superior man carries things through.
Blofeld:Modesty brings success. The Superior Man is able to carry affairs through to completion.
Liu: Modesty: success. The superior man can continue to work to the end.
Ritsema/Karcher: Humbling, Growing. A chun tzu possesses completing. [This hexagram describes your situation in terms of the necessity to cut through pride and complication. It emphasizes that keeping your words unpretentious is the adequate way to handle it...]
Shaughnessy: Modesty: Receipt; the gentleman has an end.
Cleary (1):Humility is developmental. The superior person has a conclusion.
Cleary (2):Humility gets through. A leader has a conclusion.
Wu:Humility is pervasive. The jun zi will have grace in death.
The Image
Legge: A mountain hidden within the earth -- the image of Temperance. The superior man, in accordance with this, diminishes his excesses to augment his insufficiencies, thus creating a just balance.
Wilhelm/Baynes: Within the earth, a mountain: the image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.
Blofeld: This hexagram symbolizes a mountain in the centre of the earth. The Superior Man takes from where there is too much in order to augment what is too little. He weighs things and apportions them fairly. [The component trigrams symbolize a mountain surrounded by flat earth, thus suggesting too much in one place and too little in others.]
Liu: The mountain within the earth symbolizes modesty. The superior man reduces the excess and increases the lacking; he weighs and then equalizes all things.
Ritsema/Karcher: Earth center possessing mountain. Humbling. A chun tzu uses reducing the numerous to augment the few. A chun tzu uses evaluating beings to even spreading-out.
Cleary (1): There are mountains in the earth; modesty. Thus does the superior person decrease the abundant and add to the scarce, assessing things and dealing impartially.
Cleary (2): … Leaders assess people and give impartially, by taking from the abundant and adding to the scarce.
Wu: There is a mountain inside earth; this is Humility. Thus the jun zi takes excess from the more to enrich the less and measures goods to ensure fair distribution. [To prepare oneself to accept what is fair among all his fellow men is the essence of humility.]
COMMENTARY
Confucius/Legge: It is the way of heaven to dispense its blessings downwards, and the way of earth to radiate its influence upwards. Both heaven and earth diminish the full to augment the lowly. Spiritual beings inflict calamity on the proud and bless the meek, and men resent ostentation and love temperance. Temperanceenlightens an honorable office, and neither will men ignore it in lowly positions. Thus does the superior man attain his ends. [Emphasis editor's -- Ritsema/Karcher translate "spiritual beings" [Kuei Shen] as: "The whole range of imaginal beings both inside and outside the individual; spiritual powers, gods, demons, ghosts, powers, fetishes.”]
Legge: An essay on temperance rightly follows that on abundant possessions. The third line, dynamic among five magnetic lines, in the topmost place of the trigram of Keeping Still, is the ruler of the hexagram. He is the representative of Temperance -- strong, but self-effacing. The idea is that temperance is the way to permanent success.
The Confucian commentary deals generally with the subject of temperance, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth are both symbolic of temperance. The heavenly influences are seen in the daily fluctuations of the sun and moon, and the fertility of the earth correspondingly waxes and wanes with the seasons.
The Daily Lecture says:"The five yin lines above and below symbolize the earth; the one yang line in the center is the mountain in the midst of the earth. The many yin lines represent men's desires; the one yang line represents the heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of the heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.”
NOTES AND PARAPHRASES
Judgment:Temperance means maintaining a dynamic/magnetic balance of forces to attain success.
The Superior Man maintains equilibrium in all that he does.
The most common translation of the title for this hexagram is Modesty, but I have chosen Temperance as a title more expressive of the ideas in the Image and Confucian commentary. The words “modesty” and “humility” often carry a connotation of weakness in western usage, and “temperance,” meaning to temper or regulate, is more expressive of the dynamic strength of will required to restrain and modulate the drive to dominate every situation.
The Image shows a mountain hidden beneath the earth--the quiet, invincible power of sheer will is hidden from view, yet it influences everything. Who observing such a level surface would know that the bulk of Mt. Everest was buried beneath it? Temperance means that one's power is hidden, that the fluctuations of heaven and earth are kept in such dynamic/magnetic balance as to be invisible to ordinary vision. The temperate person is strong enough to bear the weight of the world when that is necessary for the Work.
Marcus Aurelius, the Stoic Roman Emperor, was arguably the most powerful man of his time, yet his temperance and modesty showed him to fulfill the ideal of the superior man. Only the truly strong can be truly modest.
And let this truth be present to thee in the excitement of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly; and he who possesses these qualities possesses strength, nerves and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength. Marcus Aurelius