Other titles: The Joyous, Joyousness, Pleased Satisfaction, Encouraging, Delight, Open, Usurpation, Self-indulgence, Pleasure, Cheerfulness, Frivolity, Callow Optimism
Judgment
Legge:Joy intimates that under its conditions there will be progress and attainment, but it will be advantageous to be firm and correct.
Wilhelm/Baynes:The Joyous. Success. Perseverance is favorable.
Blofeld: Joy -- success! Persistence in a righteous course brings reward.
Liu: Joyousness. Success. Continuance is favorable.
Ritsema/Karcher:Open, Growing. Harvesting Trial. [This hexagram describes your situation in terms of interaction and exchange. It emphasizes that stimulating things through cheering and persuasive speech, the action of Open, is the adequate way to handle it. To be in accord with the time, you are told to: stimulate!]
Shaughnessy:Usurpation: Receipt; a little beneficial to determine.
Cleary (1): Joy is developmental, beneficial if correct. [This hexagram represents joy in practicing the Tao. Having one’s will in the Tao is finding joy in the Tao; when one delights in the Tao, then one can practice the Tao. This is why Joy is developmental.]
Cleary (2):Delight comes through, beneficial if correct.
Wu:Joy indicates pervasiveness. It is advantageous to be persevering.
The Image
Legge: Two images of the waters of a marsh, one over the other, form Joy. The superior man, in accordance with this, encourages the conversation of friends and the stimulus of their common practice.
Wilhelm/Baynes: Lakes resting one on the other: the image of The Joyous. Thus the superior man joins with his friends for discussion and practice.
Blofeld: This hexagram symbolizes two bodies of water conjoined. The Superior Man joins his friends in discussions and in practicing the various arts and virtues.
Liu: The beautiful lakes symbolize Joyousness. The superior man joins his fellows for teaching and study.
Ritsema/Karcher: Congregating marshes. Open. A chun tzu uses partnering friends to explicate repeating.
Cleary (1): Joined lakes are joyful. Thus do superior people explain and practice with companions. [As water provides moisture for myriad beings, joy develops myriad beings; joyful within and without, reaching the outer from within, communicating with the inner from without, inside and outside are conjoined, without separation between them – therefore it is called joy.]
Cleary (2): ... Thus do developed people study and practice with companions.
Wu: One marsh is adjacent to another; this is Joy. Thus the jun zi discusses and exchanges ideas with friends.
COMMENTARY
Confucius/Legge:Joy has the meaning of Pleased Satisfaction. We have the dynamic lines in the center and the magnetic lines on the outer edge of the two trigrams, indicating that in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with the will of heaven, and a correspondence with the feelings of men. When such pleasure goes before the people, and leads them on, they forget their toils; when it animates them in encountering difficulties, they forget the risk of death. How great is the power of this Pleased Satisfaction, stimulating in such a way the people!
Legge: The feeling of pleasure is the subject of this hexagram, which is made up of the doubled trigram of Cheerfulness, or Pleased Satisfaction. The progress and attainment of the figure are due to the one magnetic line surmounting each trigram and supported by the two dynamic lines. The idea is that of mildness which is energized by a double portion of strength.
The pleasure which leads the people to endure toil and risk death is the effect of the instructive example of their ruler. Fu Fan-hsien paraphrases this portion of the text as: "When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear."
Anthony: This hexagram speaks, on the one hand, of that on which true joy depends, and on the other, of joy as desire, which leads to conflict. The essence of true joy is inner stability. Being firmly devoted to our path, we do not waver. When we think of the soft and comfortable path, on the other hand, self-conflict begins. Therefore, getting this hexagram indicates that we may be wavering or irresolute.
NOTES AND PARAPHRASES
Judgment: A cheerful attitude serves the will.
The Superior Man shares his thoughts and feelings. [Or, psychologically interpreted: observes, weighs and integrates his thoughts with his feelings.]
The title of this hexagram denotes joyousness and pleasure, and most people regard it as a good omen when they receive it. Yet, an analysis of the lines indicates that only the first two are particularly favorable, and the hexagram itself seldom seems to refer to anything remotely resembling “Joy” in a typical oracle consultation. The lessons to be learned from the figure are the differences between self-indulgence and maintaining emotional stability in one's conduct of the Work, which always demands a firm control over one’s affects. To receive this hexagram without changing lines requires the querent's careful discrimination -- it can mean simply: "Oh happy day!" Or, it can suggest that you examine an inclination toward lack of control in the situation at hand. The oracle is capable of brutal sarcasm when your query warrants it, so don't be too quick to accept the shallow meaning ofJoy – as often as not, Self-indulgence is the more appropriate title.
In light frivolity, the center is lost; in hasty action, self-mastery is lost. Lao Tse
The Image depicts an open interchange among “friends.” Intrapsychically, this suggests the normal give and take between thoughts and feelings for the purpose of reaching integration. The symbol of “two bodies of water conjoined” (Blofeld) might refer to the adjacent dimensions of thought and emotion within the psyche. When feelings are not in harmony with intellectual differentiation (a common phenomenon), give and take (“discussion and practice”), is essential to effect integration: i.e., harmony, or “joy.”"Practice" suggests cycles of time, and the notion that perfection is still to be achieved.
Shaughnessy’s seemingly anomalous title of Usurpation for this hexagram offers some subtle insights into the symbolism here. Emotions, feelings, affects, are often portrayed as daemonic forces which “usurp” ego consciousness and indulge themselves in the “joy” of expressing whatever they happen to represent in the psyche. This is often what is implied when receiving this hexagram.
Each of us is equipped with a psychic disposition that limits our freedom in high degree and makes it practically illusory. Not only is "freedom of the will" an incalculable problem philosophically, it is also a misnomer in the practical sense, for we seldom find anybody who is not influenced and indeed dominated by desires, habits, impulses, prejudices, resentments, and by every conceivable kind of complex. All these natural facts function exactly like an Olympus full of deities who want to be propitiated, served, feared and worshipped, not only by the individual owner of this assorted pantheon, but by everybody in his vicinity. Jung -- Psychology and Religion
Cleary’s Taoist commentary: “As water provides moisture for myriad beings, etc.,” supports this interpretation. Water symbolizes the emotional realm, and the “myriad beings” dwelling therein are emotional entities: creatures like untamed animals, which are never happier than when running free. To them it’s Joy; to the executive function in the psyche, it’s Self-indulgence. Usurpation has taken place.
Line 3
Legge: The third line, magnetic, shows its subject bringing round herself whatever can give pleasure. There will be evil.
Wilhelm/Baynes: Coming joyousness. Misfortune.
Blofeld: Coming joy -- misfortune! [The relation between the misfortune indicated by this line and coming joy is not very clear. Interpreting it rather loosely, the passage can be taken to mean that we shall suffer misfortune at a time when we are expecting something which would afford us happiness; in other words, the expected joy may not materialize.]
Liu: Coming joyousness. Misfortune. [Do not follow another blindly, or mistakes and danger will result.]
Ritsema/Karcher: Coming Opening, pitfall.
Shaughnessy: Coming usurpation; inauspicious.
Cleary (1): Imported joy is not good.
Cleary (2): Coming for delight is inauspicious.
Wu: He comes to seek joy. Foreboding.
COMMENTARY
Confucius/Legge: The evil is shown by the inappropriateness of the line's place. Wilhelm/Baynes: Its place is not the proper one. Blofeld: Misfortune is indicated by the unsuitable position of this line. Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): Being out of place. Wu: His position is improper.
Legge: The K'ang-hsi editors say that the threatened evil to the subject of line three is due to her excessive devotion to pleasure. She should be strong, but the desire for pleasure leads her to the evil results described.
Anthony: Desire for things to be better, more relaxed or pleasurable, is the beginning of self-pity, doubt and despair. Giving way to such feeling opens successively larger attacks by these same feelings. Fear, restlessness, desire, pride, jealousy or anger are similar strong elements which quickly take over and cause movement which is no longer self-governed. Thus we lose our direction. If we look for any way to solve our problems other than to follow our path modestly and “without purpose,” we are certain to be put through distressing situations. For this reason, it is best not to dwell on how things “should be,” a thought which springs from these strong elements.
NOTES AND PARAPHRASES
Siu: Evil threatens the man because of his excessive devotion to idle pleasures.
Wing: Total abandonment to outside pleasures and diversions is only momentarily fulfilling. These indulgences in idle distractions will surely bring misfortune. True happiness will be found in the person full of his own nature.
Editor: Most commentaries mention self-indulgence or lack of control which allow outside forces to enter and overwhelm one's will to serve the Work. I have found Anthony’s insights, which bear little conformity with general interpretations of what constitutes “joy,” to be particularly appropriate.
The Nefesh (animal soul) cannot see beyond its sensual or sensory range. While it is true to say the arguments of the body are shrewd, they are never deeply considered, as many a foolish moment of passion has shown in its result. Z.B.S. Halevi -- A Kabbalistic Universe
A. Your lack of control leaves you vulnerable to disintegrating influences.
B. Your outlook is simplistic and immature: You are self-indulgent.
Line 5
Legge: The fifth line, dynamic, shows its subject trusting in one who would injure him. The situation is perilous.
Wilhelm/Baynes: Sincerity toward disintegrating influences is dangerous.
Blofeld: Faith in what is disintegrating leads to trouble. [Presumably, we put our trust in the continuance of something which, perhaps unknown to us, is already beginning to crumble away.]
Liu: Confidence in what is decaying is dangerous. [If you get this line, you should expect trouble caused by an unworthy person.]
Shaughnessy: Sincerity in flaying; there is danger.
Cleary (1): There is danger in trusting plunderers.
Cleary (2): There is inspiration in sincerity toward the fallen.
Wu: He shows confidence in the one that may strip him: a sign of danger.
COMMENTARY
Confucius/Legge: His place is that which is correct and appropriate. Wilhelm/ Baynes: The place is correct and appropriate. Blofeld: However, this line is suited to its position (hence the trouble will hardly amount to much). Ritsema/Karcher: Situation correcting appropriate indeed. Cleary (2): Being sincere toward the fallen, the position is indeed appropriate. Wu: “He shows confidence in the one that may strip him,” because of his position.
Legge: The danger to line five is from the magnetic line six above, in whom he is represented as trusting. Possibly his own strength and sincerity of mind may be perverted into instruments of evil; but possibly they may operate beneficially. The correctness of his position seems to contradict his trusting of the line above, who can only injure him. On the contrary, it should keep him from doing so. The commentators have seen this, and say that the paragraph is intended by way of caution.
Anthony: This means we are sincere in listening to negative ideas, such as the temptation to pursue self-advantage, or listening to doubt, impatience, fear, or pride, as in “having rights.”
NOTES AND PARAPHRASES
Siu: The man associates with destructive people and exposes himself to perils. There is the possibility that his own strength and sincerity may be perverted into instruments of evil.
Wing: You are contemplating a relationship with an inferior element. Such a commitment is dangerous, for you will be drawn into peril. You must now be more selective in order to protect yourself.
Editor: The message is unambiguous:A correct position is threatened by a negative influence. Cleary’s Buddhist translation: “There is inspiration in sincerity toward the fallen” is anomalous in my experience.
That happens when you get into a state in which you are not yourself, or into an emotional upset where you lose control of yourself, but afterwards wake up completely sober and look at the stupid things you did during your possessed state and wonder what got into you: something got hold of you, you weren't yourself, though while you were behaving like that you thought you were -- it was just as if an evil spirit or the devil had got into you. ... We would say, more neutrally, an autonomous complex temporarily replaces the ego complex; it feels like the ego at the time, but it isn't, for afterwards, when dissociated from it, one cannot understand how one came to do or think such things. M.L. Von Franz -- On Divination and Synchronicity
A. Overcome your fascination with forces that would spoil the Work.
B. You place your trust in illusions: "Stop indulging yourself."
Other titles: The Power of the Great, The Symbol of Great Vigor, Persons of Great Authority, Great Strength, Great Invigorating, Great Maturity, Accumulated Force, The Strength of the Mighty, Righteous Power, Excessive Force
Judgment
Legge:Great Power necessitates firm correctness.
Wilhelm/Baynes:The Power of the Great. Perseverance furthers.
Blofeld: The Power of the Great. Persistence in a righteous course brings reward. [This hexagram with a solid group of firm lines topped by a small number of yielding lines obviously signifies strength -- in this case the power to succeed in spite of difficulties. Much of what follows concerns goats -- a symbol presumably suggested by the form of the hexagram, namely a solid body distinguished by a pair of horns -- the yielding lines at the top.]
Liu: Great Power. It is of benefit to continue.
Ritsema/Karcher: Great Invigorating , Harvesting Trial. [This hexagram describes your situation in terms of the invigorating power of a central creative idea. It emphasizes that animating everything around you through this guiding motivation is the adequate way to handle it. To be in accord with the time, you are told to invigorate through the great!]
Shaughnessy: Great Maturity: Beneficial to determine.
Cleary(1):Great power is beneficial when correct.
Wu: Great Strength indicates that it is advantageous to be persevering.
The Image
Legge: The image of thunder over heaven forms the hexagram of Great Power. The superior man, in accordance with this, does not take one step that is not in accordance with propriety.
Wilhelm/Baynes: Thunder in heaven above: The image of The Power of the Great. Thus the superior man does not tread upon paths that do not accord with established order.
Blofeld: This hexagram symbolizes thunder in the sky. The Superior Man never takes a step involving impropriety. [Note: The combination of trigrams meaning thunder and sky suggests something of the awe-inspiring quality of the truly great.]
Liu: Thunder in the sky above symbolizes Great Power. The superior man's conduct does not oppose the rules.
Ritsema/Karcher: Thunder located above heaven. Great Invigorating. A chun tzu uses no codes whatever, nowhere treading.
Cleary (1): Thunder is up in the sky, with great power. Thus do superior people refrain from what is improper.
Cleary (2): … Developed people do not do what is improper.
Wu: There is thunder above heaven; this is Great Strength. Thus the jun zi does not practice what is not proper.
COMMENTARY
Confucius/Legge: In Great Powerwe see that which is great becoming strong. The trigram of Strength directs the trigram of Movement, and hence the whole is expressive of vigor. But that which is great necessitates firm correctness. The attributes of heaven and earth are displayed when firmness and correctness attain their ideal state.
Legge: Because the dynamic lines predominate in Great Power,the figure suggests a state in which there is an abundance of strength and vigor. Is strength alone enough for the conduct of affairs? Of course not! Strength must always be subordinated to the idea of right, and exerted only in harmony with it.
The lower trigram symbolizes Strength, the upper symbolizes Movement. In the Confucian commentary, "that which is great” denotes the group of four dynamic lines which strikes us on looking at the figure, and also the superior men in positions of power, of whom these are the representatives. That the attributes of heaven and earth are displayed means that the power of men should be a reflection of the great power which we see impartially working in nature.
Ch'eng-tzu says on the Image: "Thunder rolling in the sky and making all things shake is the symbol of Great Power." In relating its application to man, he quotes a beautiful saying of antiquity: "The strong man is he who overcomes himself."
NOTES AND PARAPHRASES
Judgment: Control yourself.
The Superior Man does nothing that is not in accordance with the principles of the Work.
Wilhelm and Blofeld translate this hexagram as The Power of the Great., but I prefer Liu's rendition of Great Power, because it has a more neutral connotation. The Power of the Great suggests the might of kings and emperors, and implies "superior" power wielded at one's own discretion. It is too easy to misinterpret this hexagram as a clear injunction to take unilateral action. Such is seldom the case -- the hexagram depicts a charge of latent energy which must be properly managed.
The figure is usually compared with the image of a ram or goat -- the four lower dynamic lines being the body, and the two upper magnetic lines representing the horns. Since this hexagram is the preceding figure of Retreat turned upside down, one can imagine the two together as a person retreating across a pasture pursued by a charging beast. The ram/goat is mentioned in four of the six lines of the hexagram. This is certainlyGreat Power, but in such a crude form it cannot be truthfully called The Power of the Great.
Truly Great Power, as the Judgment tells us, is derived from our will to restrain our emotions, instincts and appetites. Note that lines two and four are the most positively forceful lines in the hexagram and that both imply restraint of power as the proper way to attain one's goals. Without changing lines, the hexagram sometimes refers to provocations in which one is "legitimately” tempted to a self-righteous display of "power.” Remember that other people's ego-trips are none of your concern: the superior man does not respond to them with other than dignified reserve. Regard it as a test and be joyful if you pass it!
Everything found in later literature seems to indicate that these meditative schools required a strong discipline and faithful adherence to a strict regimen. The schools were extremely demanding, and were open only to those willing to devote themselves totally. Before even being admitted to one of these ancient meditative schools, a person had to be not only spiritually advanced but in complete control of all his emotions and feelings. Beyond that, the disciplines of the Torah and commandments were central to these schools, and these disciplines required a degree of self-mastery to which not everyone could aspire. Aryeh Kaplan -- Jewish Meditation