Navigate life's unexpected turns with patience and strategy, transforming chaos into purposeful leadership.
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54
The Marrying Maiden
To
7
Discipline
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The Marrying Maiden54
Proceed cautiously, recognizing limitations and external influences. Adapt to circumstances with humility and patience, but remain aware of your own path and intentions.
↓ Line 1
Despite limitations, there is potential for success if one is willing to accept a subordinate position.
↓ Line 4
Patience is required. Delays may lead to a more appropriate union.
↓ Discipline7
Strategic alignment leads to victory; discipline and structure ensure success.
Other titles: The Marrying Maiden, The Symbol of the Marriage of the Younger Sister, Marriageable Maiden, The Marrying Girl, Subordinate, The Second Wife, Converting Maidenhood, Returning maiden, Making a young girl marry, Marrying a young girl, Marrying a Maiden, Unilateral Action, Impropriety, Improper Advances, "Deals with life and death, sex and birth. It contains a warning about a person or situation. It deals essentially with discrimination. The first step on the Path without which we are useless." -- D.F. Hook
Judgment
Legge:Propriety indicates that action will be evil, and in no wise advantageous.
Wilhelm/Baynes: The Marrying Maiden. Undertakings bring misfortune. Nothing that would further.
Blofeld:The Marriageable Maiden. Advance brings misfortune. No goal (or destination) is now favorable.
Liu: The Marrying Girl. Undertaking leads to misfortune. Nothing benefits.
Ritsema/Karcher: Converting Maidenhood, chastising: pitfall. Without direction: Harvesting. [Without direction: Harvesting: ... In order to take advantage of the situation, do not impose a direction on events.] [This hexagram describes your situation in terms of the changing status of someone who cannot control their circumstances. It emphasizes that finding a real field of activity through accepting this imposition is the adequate way to handle it...]
Shaughnessy:Returning maiden: To be upright is inauspicious; there is no place beneficial.
Cleary (1): Making a young girl marry: To go on will lead to misfortune; no profit is gained.
Cleary (2):Marrying a young girl. To go on an expedition leads to misfortune, with nothing gained.
Wu: Marrying a Maiden indicates that it will be foreboding to make moves. There is nothing to be gained.
The Image
Legge: The waters of a Marsh with Thunder over it form the hexagram of Propriety. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief that may be done at the beginning.
Wilhelm/Baynes: Thunder over the lake: the image of The Marrying Maiden. Thus the superior man understands the transitory in the light of the eternity of the end.
Blofeld: This hexagram symbolizes thunder over a pool. The Superior Man knows that, to achieve an enduring end, he must be aware of his mistakes at the beginning.
Liu: Thunder over the lake symbolizes the Marrying Girl. The superior man knows the cause of error, and persists in his virtue to the end.
Ritsema/Karcher: Above marsh possessing thunder. Converting Maidenhood. A chun tzu uses perpetually completing to know the cracked.
Cleary (1): There is thunder above a lake, making a young girl marry. Thus superior people persist to the end and know what is wrong.
Cleary (2): Thunder over a lake – Marrying a young girl. Developed people consider lasting results and know what is wrong. [The way developed people handle things is that before they take the time to ask how to start something, they first consider lasting results. If they think of lasting results, they know what is wrong with acting prematurely, like marrying an immature girl. If you understand the meaning of this, you can apply it to government and to contemplating mind as well.]
Wu: There is thunder above the marsh; this is Marrying a Maiden. Thus, the jun zi in the pursuit of lasting excellence realizes the flaws and corrects them.
COMMENTARY
Confucius/Legge: In the marriage of a young bride the proper relationship between heaven and earth is seen. Nothing could grow or flourish if heaven and earth did not unite. The marriage of a young bride is therefore both the commencement and goal of humanity. But here the desire of pleasure employs movement to attain union. This action will be evil because the lines are in inappropriate places, and the magnetic three and five are mounted on dynamic lines.
Legge: The Chinese phrase for this hexagram might be equivalent to the English "giving in marriage,” but there are some special meanings in this case which must be understood. The Judgment gives a bad auspice because the trigram of the Youngest Daughter is beneath the trigram of the Eldest Son. Since the action of the hexagram begins with the lowest trigram, we have two violations of propriety. First, the marriage is initiated by the woman and her friends. She goes unilaterally to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched -- there is too great a disparity in their ages. In addition, all the lines in the hexagram except the top and the bottom are in places inappropriate for them. Some commentators insist that the symbol of the contracting of a marriage in this hexagram sets forth some principles which should obtain in the relation between a ruler and his ministers.
The growth of things in nature from the interaction of heaven and earth is analogous to the increase of mankind through the interaction between male and female in marriage. The K'ang-hsi editors reconcile this good auspice with the unfavorable Judgment by saying: "The interaction of the yin and yang cannot be dispensed with, but we ought to be careful about it in the beginning in order to prevent mischief in the end.” The error here is that the desire for the marriage originated with the lady, and that she is heedless of the disparity in their ages.
NOTES AND PARAPHRASES
Judgment: Propriety means that unilateral action is inappropriate.
The Superior Man understands that the Work is guided from within, and that choices which ignore this truth can only retard its progress. (Present actions originate future consequences: pay heed to your choices.)
The traditional name for this hexagram is The Marrying Maiden -- a title which does not convey to modern western readers the subtlety of its symbolism. Blofeld says: "This hexagram is, on the whole, a most unfortunate omen ... We must not suppose that it deals only with marriage. What is said about the maiden symbolizes in some way or other what we may expect for ourselves within the context of our enquiry." The figure is certainly difficult, but "unfortunate" only if its import is resisted or denied: any portrayal of our situation which eliminates illusion (however painful the realization), must be regarded as a positive lesson.
Although the Confucian commentary describes this hexagram in terms of self-seeking aspiration, the wretched protagonist of the figure is not invariably culpable, and neither Judgment nor Image imply this. In addition to being at the very bottom of the social pecking order, the maiden is portrayed as half-blind, crippled and a "slave." Although condemned by the commentators for importuning a marriage that would raise her status, a close reading of the lines reveals that only the sixth place suggests possible impropriety -- the others all contain advice about how one of extremely low status should cope with restricted circumstances. The hexagram therefore can deal with either of two possible conditions: those involving Proprietyand those involving Making-do as an adaptation to adversity.
In the first instance, it is useful to compare the symbolism here with that of the preceding hexagram of Gradual Progress. There we see the organic progression of the Work allegorized as the proper marriage of a young woman. In this case, Gradual Progress has been turned upside down and the symbolism reversed: this young woman improperly pursues a marriage on her own initiative. Psychologically interpreted, it can be regarded as an image of the ego pushing its own agenda or desire for union.
The ego may move in directions and toward actions that are at variance with the intentions and standards of the Self ... The mature adult needs to recognize eventually his or her relative limitedness vis-à-vis the "Self- field" and the cosmic organism of which s/he is but a cell. We are subject to the ordering and growth intents of the entelechy of the whole. E. C. Whitmont -- The Alchemy of Healing
To recognize our `relative limitedness “vis-à-vis the Self-field” is to renounce our claim to unilateral action. Though the ego ardently desires a marriage with the Self, only the Self can initiate such a union. Chou Tun I, an early Neo-Confucian, makes an observation which illuminates Legge's Image:
"The superior man, in accordance with this, having regard to the far-distant end, knows the mischief that may be done at the beginning. The most important things in the world are tendencies. Tendencies may be strong or weak. If a tendency is extremely strong, it cannot be controlled. But it is possible to control it quickly if one realizes that it is strong. To control it requires effort. If one does not realize early enough, it will not be easy to apply effort.”
To receive this hexagram without changing lines can be an admonition to examine your motives and actions in the matter at hand. Where are you out of line? If no obvious impropriety is involved, it could also portray an essentially impotent predicament. At such times Ritsema/Karcher's synopsis bears repetition: "This hexagram describes your situation in terms of the changing status of someone who cannot control their circumstances. It emphasizes that finding a real field of activity through accepting this imposition is the adequate way to handle it.”
SUGGESTIONS FOR MEDITATION
Compare Propriety with hexagram number fifty-three, Gradual Progress, then compare them both with hexagram number thirty-one,Initiative. What are the similarities in their ideas? Now look at hexagrams number eleven, seventeen and twenty-two and observe the over-all philosophy which begins to emerge.
Line 1
Legge: The first line, dynamic, shows the young woman married off in a position ancillary to the real wife. It suggests the idea of a person lame in one leg who yet manages to tramp along. Going forward will be fortunate.
Wilhelm/Baynes:The Marrying Maiden as a concubine. A lame man who is able to tread. Undertakings bring good fortune.
Blofeld: The maiden marries and becomes a concubine. The lame can walk -- to advance brings good fortune. [Some advance is indicated, but not a very splendid one. To become a concubine is doubtless better than remaining single; to walk with a limp is better than not walking at all – neither is greatly to be desired.]
Liu: The marrying maiden is to be a concubine. A crippled man can walk. Undertaking is good fortune. [Even with limited ability a person will achieve his undertakings by depending on someone influential.]
Ritsema/Karcher: Converting Maidenhood using the junior- sister. Halting enabling treading. Chastising significant.
Shaughnessy: The returning maiden with younger sisters; the lame are able to walk; to be upright is auspicious.
Cleary (1): Marrying off a young girl as a junior wife. The lame can walk. It is good to go on. [The time is not right but her virtue is right, and she does not do anything improper. This represents the ability to maintain rectitude when the time is not right.]
Cleary (2): Marrying a young girl, taking junior wives. The lame can walk. To go on leads to good fortune.
Wu: The marrying of a young woman with her younger sister is like treading with one lame leg. It is auspicious to proceed.
COMMENTARY
Confucius/Legge: That she is in a subordinate position is the constant practice in such a case. Even though lame she can render useful service. Wilhelm/Baynes: "The marrying maiden as a concubine,” because that gives duration. "A lame man who is able to tread...,” because they receive each other. Blofeld: What is described in the first sentence was due to her constancy; the second sentence presages mutual support. Ritsema/Karcher: Using persevering indeed. Mutualizing receiving indeed. Cleary (2): The lame can walk to good fortune because of service. Wu: It is auspicious because they have roles to play.
Legge: A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father's harem; a cousin and a half-sister, a daughter of her father by another mother of inferior rank. Under line one the young woman of the hexagram appears in the inferior position of this half-sister. But the line is dynamic, indicative of a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune.
Notwithstanding apparent disadvantages, an able officer may do his ruler good service. "It is the constant practice for such a case" in the Confucian commentary seems to mean that an ancillary wife has no right to the disposition of herself, but must do what she is told. Thus it is that the mean position of the younger sister does not interfere with the service that she can render.
NOTES AND PARAPHRASES
Siu: At the outset, the man in a relatively low position enjoys the confidence of the prince. Outwardly, he keeps tactfully behind the official ministers. Although this diminishes his status, he continues to perform valuable services for the state.
Wing: Your position within the situation is low in stature, but you have the good fortune of being taken into the confidence of a superior. If you remain Subordinate, you will assure your security. You can then influence the situation using tact and reserve.
Editor: This line does not lend itself to the usual gender designation employed in this book. Generally speaking, the line should be read as symbolic of any situation in which one is in a subordinate, powerless position. Often it suggests the need for some sort of compromise in the situation at hand.
In that game of interaction which the ego plays with the objective psyche, it appears as if the cards were dealt by the unconscious, since it is the unconscious which gives rise to and shapes the strength or weakness of the ego. The ego's responsibility is to do the best that it can with the hand it is dealt. E.C. Whitmont -- The Symbolic Quest
A. An image of making do with what you have. Get by as best you can.
B. Although in a weak and powerless position, you can still render service to the Work.
Line 4
Legge: The fourth line, dynamic, shows the young woman who is to be married off protracting the time. She may be late in being married, but the time will come.
Wilhelm/Baynes: The Marrying Maiden draws out the allotted time. A late marriage comes in due course.
Blofeld: The maiden stays unwed beyond the proper time, but the day comes when she makes a late marriage.
Liu: The marrying girl postpones marriage. She will marry later, waiting for the right time.
Ritsema/Karcher: Converting Maidenhood overrunning the term. Procrastinating Converting possesses the season.
Shaughnessy: The returning maiden exceeds the appointed time, and tardily returns having time.
Cleary (1): When it is the wrong time for a girl to marry, she delays the marriage until the proper time.
Wu: The marrying of the young woman is postponed. A later date is anticipated.
COMMENTARY
Confucius/Legge: After waiting, the thing may be done all the better. Wilhelm/ Baynes: The state of mind that leads to drawing out of the allotted time indicates a desire to wait for something before going. Blofeld: Her firm desire to postpone her marriage indicates that we should wait before taking action. Ritsema/Karcher: Over-running the term's purpose. Possessing awaiting and-also moving indeed. Cleary (2): The purpose of putting off the marriage is to go at the right time. Wu: To wait for the right time.
Legge: Line four is dynamic, where it should be magnetic, but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come. It is she who puts off the marriage, not the other way around.
NOTES AND PARAPHRASES
Siu: The person does not throw her virtue away but waits. Her marriage will be all the better for it.
Wing: You are faced with a situation in which you must now refrain from action in order to await a more propitious time. It may appear that the world is passing you by as you wait, but your reward for maintaining your principles is on its way.
Editor: The line does not lend itself to the usual gender designations used in this book. The image is one of patient postponement, with assurance that the desired consequences will occur in the course of time. Wilhelm's rendition of "allotted time” suggests that fate is involved.
In the early community, the man who had learned to bide his time, for either revenge, barter, or any other objective, also had the advantage over the one who was compelled to act when the stimulus arose, without consideration of the consequences. Through having disciplined his own instincts such a man gained power over his more instinctively acting neighbors. The power of the medicine man rested largely on such self-control. M.E. Harding -- Psychic Energy
A. Be patient -- a union comes in the course of time.
B. Wait and see. Don't commit yourself -- it will all make sense eventually.
Other titles: The Army, The Symbol of Multitude and of Army, Legions/ Leading, The Troops, Collective Force, Discipline, Soldiers, Group Action, A Disciplined Multitude, Ego Discipline, Willpower "Can refer to mourning but its essential meaning is Discipline." -- D.F. Hook
Judgment
Legge:Disciplineindicates that with firm correctness and a leader of age and experience, there will be good fortune and no error.
Wilhelm/Baynes:The Army. The army needs perseverance and a strong man. Good fortune without blame.
Blofeld: Persistence in a righteous course brings to those in authority good fortune and freedom from error. [If the enquiry is not concerned with military affairs, we must interpret this hexagram symbolically in the sense that life is a battle.]
Liu:The Army. The army demands perseverance and a strong person (leader). Good fortune. No blame.
Ritsema/Karcher: Legions: Trial. Respectable people significant. Without fault. [This hexagram describes your situation in terms of unorganized crowds or bunches of things. It emphasizes that organizing these things into functional units is the adequate way to handle it. To be in accord with the time, you are told to lead!]
Shaughnessy: The Troops: Determination for the senior man is auspicious; there is no trouble.
Cleary (1): For the leader of the army to be right, a mature person is good; then there is no error.
Wu: The Army indicates persevering. Led by the elder man, it will be auspicious.
The Image
Legge: Water in the midst of the earth -- the image ofDiscipline. The superior man nourishes and educates the people, and collects from among them a mighty army.
Wilhelm/Baynes: In the middle of the earth is water: the image of The Army. Thus the superior man increases his masses by generosity toward the people.
Blofeld: The symbol of water surrounded by land. The Superior Man nourishes the people and treats them with leniency.
Liu: Water in the earth symbolizes the Army. The superior man increases his followers by benevolence toward the people.
Ritsema/Karcher: Earth center possessing stream. Legions. A chun tzu uses tolerating commoners to accumulate crowds.
Cleary (1): There is water in the earth, The Army. Thus does the superior person embrace the people and nurture the masses.
Cleary (2): … Leaders develop a group by admitting people.
Wu: There is water underneath the ground; this is The Army. Thus the jun zi receives people and shelters them.
COMMENTARY
Confucius/Legge: Discipline describes the masses who make up the army, and the firm correctness referred to means a morally correct intent. When the leader uses the masses with such correctness, he may fulfill the ruler's will. The focus of strength in the second line is responded to by his proper correlate in the ruler's place. Although action is dangerous, it accords with the best sentiments of men, and although the leader may distress the country the people will still follow him -- there will be good fortune and no error.
Legge: Discipline is symbolized here by the conduct of a military expedition. The arrangement of the lines suggests the idea of a general surrounded by his troops. The dynamic yang line in the center of the lower trigram has the confidence of the magnetic ruler in the fifth place. Entire trust is reposed in him because he is strong and correct. He is referred to as an old and experienced man, hence all of his enterprises will succeed.
Perilousness is the attribute of the lower trigram, and Docility or Accordance with Others, that of the upper. War is like poison to a country -- painful, and potentially ruinous, and yet the people will endure it on behalf of the sovereign whom they love and respect.
In regard to the Image, Chu Hsi says: "As the water is not outside the earth, so soldiers are not outside the people. Therefore if a ruler is able to nourish the people, he can get the multitudes for his armies."
NOTES AND PARAPHRASES
Judgment: Discipline directed by willpower and serious intent advances the Work. Or: With experienced judgment and proper will and intent there will be a good outcome.
The Superior Man trains and nourishes his powers to build an invincible unity.
The English word "infantry," meaning foot soldiers (the backbone of any army), is derived from the French word enfant, meaning infant, or child. This ancient association was made because a good military officer was expected to treat his soldiers as if they were his own children -- with a stern but loving discipline designed to improve their character. This concept is what the Image alludes to when it says: “The superior man nourishes and educates the people, and collects from among them a mighty army.” Psychologically interpreted the idea is that the ego-complex is the general officer in the second line that nourishes, educates and controls the other complexes within the psyche. This can only be accomplished through discipline, and thus I have chosen that name for the hexagram rather than the more usual title of The Army.
With the only dynamic line of the hexagram placed in the center of the lower trigram we have an image of the position of the ego-complex in relation to the rest of the psyche. The magnetic ruler in line five represents the Self, isolated from direct physical involvement and dependent upon the dynamic ego to carry out the Work in the material dimension. The seventh hexagram, therefore, shows the Work from the ego's point of view.
Hexagram number eight, Holding Together, is the inverse of this image, and shows the Work from the Self's point of view outside of spacetime. There it is the dynamic fifth line ruler who is the focal point -- an image of the Self surrounded by its satellites. In that dimension the second line ego-complex is only another magnetic complex in the company of other magnetic complexes. Ideally, the lower complexes within the psyche should be magnetic in relation to a dynamic ego, but the ego is always magnetic in relation to the dynamic Self. From the Self's point of view all of its complexes are its magnetic "children," or "infantry." Hexagrams seven and eight should be studied together as reversed images to get a full comprehension of each.
The images in the lines of Discipline all deal with the management of forces as a coordinated whole -- as long as they are under the firm command of the ego (who is only a general carrying out the orders of the Self), things proceed successfully. If the Discipline breaks down and the ego- general loses control, defeat is certain.
Narutomi Hyogo said, "What is called winning is defeating one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body. It is as though a man were in the midst of ten thousand allies but not one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy." Yamamoto Tsunetomo -- The Book of the Samurai