Other titles: Conflict, The Symbol of Contention, Strife, Litigation, Quarreling, Arguing, Lawsuit, "It is important to mind one's step at the very beginning then things will have a chance to work out all right." -- D.F. Hook
Judgment
Legge: Stress indicates that despite sincere motivations, one still meets with opposition and obstruction. Maintain an apprehensive caution. To prosecute the contention to the bitter end will produce evil results. It is advantageous to see the Great Man. It is not advantageous to cross the great stream.
Wilhelm/Baynes: Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.
Blofeld: Conflict. Confidence accompanied by obstacles! With care, affairs can be made to prosper in their middle course, but the final outcome will be disaster. It is advantageous to visit a great man, but not to cross the great river (or sea). [In general, this hexagram indicates that we have little chance of success in any conflict, dispute or lawsuit in which we are now engaged and that retreat is the best policy -- unless line one or five is a moving line, in which case the position is more hopeful. We can profit from the advice of someone truly wise, but a journey of any kind at this time would be disastrous.]
Liu: Conflict; you have sincerity even though obstructed, stop halfway -- good fortune; follow to the end -- misfortune. It is of benefit to see a great man, but not to cross the great water.
Centering significant. Completing: pitfall. Harvesting: visualizing Great People. Not Harvesting: wading the Great River. [This hexagram describes your situation in terms of a dispute. It emphasizes that actively expressing your claims and objections is the adequate way to handle it. To be in accord with the time, you are told to argue!] (Sic)
Shaughnessy: Lawsuit : There is a return; pitying and tranquil, it succeeds to be auspicious, but in the end is inauspicious; beneficial herewith to see the great man; not beneficial to ford the great river.
Cleary (1): Contention; there is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.
Cleary (2): …Wariness within leads to good results, but ending up that way is unfortunate … etc.
Wu:Litigation indicates an obstruction of trust. If the subject is vigilant, he will have good fortune. If he is libelous to the end, he will face foreboding. It will be advantageous to see the great man. It will not be advantageous to cross the big river.
The Image
Legge: The image of water moving away from heaven forms Stress. The superior man, in accordance with this, takes good counsel about the beginning of any enterprise.
Wilhelm/Baynes: Heaven and water go their opposite ways: the image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.
Blofeld: This hexagram symbolizes sky and water in opposition. The Superior Man does not embark upon any affair until he has carefully planned the start.
Liu: Heaven and water go in different directions, symbolizing Conflict. The superior man contemplates the beginning before undertaking an enterprise.
Ritsema/Karcher: Heaven associating-with stream, contradicting movements. Arguing, a chun tzu uses arousing affairs to plan beginning.
Cleary (1): When heaven and water go in different directions, there is contention. Superior people plan in the beginning when they do things.
Cleary (2): … When leaders do things, they plan to begin with.
Wu: Heaven and water go in opposite directions; this is Litigation. Thus the jun zi plans well before taking actions.
COMMENTARY
Confucius/Legge: The coming together of Strength and Peril gives the idea of Stress. A dynamic line in the central place in the lower trigram shows how there will be good fortune if one maintains apprehensive caution; but because contention should not be taken to extremes, there will be evil if one prosecutes his contention to the bitter end. The great man sets a value on the due mean. If one attempts to cross the great stream, he finds himself in an abyss.
Legge: The upper trigram of Strength here controls the lower trigram of Peril which is trying to attack it. Or it may also be seen as someone in a perilous situation contending with strong outside forces. The image is of contention and strife. The sincere yang line in the middle of the trigram of Peril gives a character to the whole figure -- an individual so represented will be very cautious and have good fortune. But since contention is bad, even a sincere individual must fail if he pursues it to the bitter end. The fifth line represents the great man, whose agency is sure to be good. His decision in any matter of contention will be correct. The sixth line is also dynamic, but his action is likely to be too rash for a great enterprise, hence the warning about not attempting to cross the great stream.
NOTES AND PARAPHRASES
Judgment: Be careful, don't attempt much, and don't allow the situation to get out of hand.
The Superior Man is judicious about his choices of action to ensure that the situation remains stable.
The hexagram portrays a high level of tension. Wilhelm points out that the only "favorable" line is the ruler in the fifth place, and that all of the other lines symbolize people quarreling. It should also be noted that lines one through four counsel either retreat from contention or remaining passively in place. Only line five suggests that an active struggle can have a favorable outcome, and line six portrays the sorry fate of those who insist on "demanding their rights." If we turn the hexagram upside down we have Waiting, which suggests some subtle truths about the proper way to handle stress.
He who has a taste for dispute has a taste for blows, the man of haughty speech courts destruction. Proverbs 17: 19
At deciding lawsuits I am no better than anyone else; but what is necessary is to bring about a state of affairs in which there will be no lawsuits. Confucius
Note that Ritsema/Karcher's summation of the Judgment stands in stark disagreement with the general tenor of the figure: I have never received this hexagram when that interpretation has applied.
Line 3
Legge: The third line, magnetic, shows its subject keeping in the old place assigned for her support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should she perchance engage in the king's business, she will not claim the merit of achievement.
Wilhelm/Baynes: To nourish oneself on ancient virtue induces perseverance. Danger. In the end good fortune comes. If by chance you are in the service of a king, seek not works.
Blofeld: He nourishes himself on the ancient virtues. Right determination leads to initial trouble followed by good fortune. Were he to seek public office now, he would not be able to attain it.
Liu: Depending upon ancient virtues. Continuing in this way leads to danger. In the end, good fortune. While working in public affairs, one should not seek achievement.
Ritsema/Karcher: Taking-in ancient actualizing-tao. Trial. Adversity, completing significant. Maybe adhering-to kingly affairs: without accomplishment. [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. Adversity (LI): Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect.]
Shaughnessy: Eating old virtue; determination is dangerous. Someone follows the king's service, without completion.
Cleary (1): Living on past virtues, rectitude in danger will turn out well. If working in government, do not do anything.
Cleary (1): … If you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.
Wu: Living by the traditional virtue and being correct and firm will bring good fortune in the end. Should he enter into public service, he does not expect recognition of his success.
COMMENTARY
Confucius/Legge: She confines herself to the support assigned to her of old; thus following those above, she will have good fortune. Wilhelm/Baynes: To obey the one above brings good fortune. Blofeld: The good fortune will result from obedience to superiors which stems from cherishing the ancient virtues. Ritsema/Karcher: Adhering-to the above significant indeed. Cleary (2): Living on past virtues is the luck of following the high. Wu: Following those above him will be auspicious.
Legge: Here the line is magnetic in a dynamic place and thus unequal to the stress of the matter at hand. She withdraws from the arena, and even if forced into action she will stay safely in the background. "She keeps in the old place assigned for her support" literally means: "She eats her own virtue." That is, she nourishes herself on her own natural endowment and does not contend for more than that.
NOTES AND PARAPHRASES
Siu: The man lives on income received for services rendered. He recognizes that works really belonging to oneself cannot be taken away. He does not engage in perilous contests over property.
Wing: Keep a low profile. Stick to established methods and traditional virtues. Do not put yourself in a position of prominence whatever you imagine to gain in prestige. Material possessions and status mean nothing now. Only your inner worth will be of value to you.
Editor:"Ancient virtues" suggest the principles of the Work, or the archetype of the psyche as an integrated whole. Symbolically, to "engage in the king's business" is to undertake the Work on behalf of the Self. Note the similarity between this line and the third line of Hexagram number two, The Magnetic.
If you want to be a good servant within the divine plan or salvation of the world, you must never forget that you do not live and work on your own strength. All power comes from God, and all powers you manifest come to you from your highest self -- from God. Elisabeth Haich -- Initiation
A. Don't aspire beyond your proper place. Maintain a servant's humility and, though it may not be apparent now, your commitment to the Work will eventually bear fruit.
Line 5
Legge: The fifth line, dynamic, shows its subject contending -- and with great good fortune.
Wilhelm/Baynes: To contend before him brings supreme good fortune.
Blofeld: Conflict followed by supreme good fortune.
Liu: Conflict. To submit the conflict to a great man brings great good fortune.
Ritsema/Karcher: Arguing. Spring significant.
Shaughnessy: Lawsuit; prime auspiciousness.
Cleary (1): Contend; it will be very auspicious.
Wu: There is great fortune in Litigation.
COMMENTARY
Confucius/Legge: This is shown by his holding the due mean and being in the correct place. Wilhelm/Baynes: Because he is central and correct. Blofeld: This is indicated by the fitting position of the central line. Ritsema/Karcher: Using centering correcting indeed. Cleary (2): Contention is very auspicious when it is balanced and correct. Wu: Because of its central and correct position.
Legge: Line five has every circumstance in his favor.
NOTES AND PARAPHRASES
Siu: The man acts in moderation. By being in the right place he is on the road to good fortune. A just and powerful arbiter may be invited to mediate. Circumstances are in his favor.
Wing: Bring your Conflict before a powerful and just authority. If you are in the right, the situation will end in good fortune and success.
Editor: Because this is the ruler of the hexagram, it is portrayed as a wise judge who settles the matter of contention justly. If it is the only changing line, the new hexagram becomes number 64, Unfinished Business, with its corresponding line depicting a moral victory. One sometimes receives this figure in situations involving third-party arbitration.
If he attains the virtue of the long sword, one man can beat ten men. Just as one man can beat ten, so a hundred can beat a thousand, and a thousand can beat ten thousand. Miyamoto Musashi -- A Book of Five Rings
A. An affirmation or victory of some sort is indicated.
B. Your argument is persuasive.
C. Seek wise counsel.
Line 6
Legge: The sixth line, dynamic, shows how its subject may have the leather belt conferred on him by the sovereign, and thrice it shall be taken from him in a morning.
Wilhelm/Baynes: Even if by chance a leather belt is bestowed on one, by the end of a morning it will have been snatched away three times.
Blofeld: If a girdle of honor were bestowed upon him, he would be forced to strip it off thrice within one day.
Liu: Even if he receives an ornamental belt, it will be snatched away three times in one morning.
Ritsema/Karcher: Maybe bestowing's pouched belt. Completing dawn three-times depriving it.
Shaughnessy: Someone awards him a leather belt, by the end of the morning thrice strips it.
Cleary (1): Even if one is given a badge of honor, it will be taken away thrice before the day is out.
Wu: He may have been presented with a leather belt. He flaunts it three times in one day.
COMMENTARY
Confucius/Legge: He receives a reward through his contention, but still he is not deserving of respect. Wilhelm/Baynes: To attain distinction through conflict is, after all, nothing to command respect. Blofeld: Garments of honor obtained through strife do little credit to the wearer. [Note: In divination, garments of honor may be taken to symbolize any of the prizes obtained through a successful dispute.] Ritsema/Karcher: Using Arguing acquiesces-in submitting. Truly not standing respectfully indeed. Cleary (2): Not worthy of honor. Wu: Nothing worthy of respect.
Legge: Line six is dynamic and able to contend successfully, but is there to be no end of striving? Persistence in it is sure to end in defeat and disgrace. The contender here might receive a reward from the king for his success, but if he received it thrice in a morning, thrice it would be taken away from him again.
NOTES AND PARAPHRASES
Siu: The man gains repeated rewards from exhaustive conflicts. But the happiness does not last. The respect is undeserved, and the attacks continue without end.
Wing: If you engage now in forceful Conflict, it is possible you will emerge victorious. However, you will have created a situation of unending contest. Again and again, your position will be challenged. Such triumphs are ultimately meaningless.
Editor: This images a situation in which one may win the battle but lose the war -- a meaningless victory. The line is sometimes received when you are importuning the oracle for information it will not divulge: saying, in effect, "Even if your question were answered, you wouldn't be able to understand it."
For everyone fights for his own falsity and calls it truth ... These, because they can receive nothing of light from heaven, and can therefore inwardly see nothing within themselves, are for the most part ... such as believe nothing but what they see with their eyes and touch with their hands. Hence all the fallacies of the senses to them are truths; and it is from these that they dispute. Swedenborg -- Heaven and Hell
A. An illusory gain is a net loss. It's impossible to win in a no-win situation.
Other titles: Duration, The Symbol of Constancy, The Long Enduring, Constant, Persevering, Standing Fast, Continuity, Constancy in the Midst of Change, Holding Firm, "Get yourself into a fixed routine like the orbiting planets." -- D.F. Hook
Judgment
Legge:Consistency means successful progress without error through firm correctness. Movement in any direction is advantageous.
Wilhelm/Baynes: Duration. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go.
Blofeld: The Long Enduring. Success and freedom from error! Righteous persistence brings reward. It is favorable to have in view some goal or destination.
Liu:Duration. Success. No blame. It benefits to continue. Going anywhere is advantageous.
Ritsema/Karcher:Persevering, Growing. Without fault. Harvesting Trial. Harvesting: possessing directed going. [This hexagram describes your situation in terms of continuity and endurance. It emphasizes that continuing on and renewing the way you are following is the adequate way to handle the situation. To be in accord with the time, you are told to persevere!]
Shaughnessy: Constancy: Receipt; there is no trouble; beneficial to determine; beneficial to have someplace to go.
Cleary (1):Constancy is developmental. Impeccable. It is beneficial to be correct. It is beneficial to have a place to go.
Cleary (2):Constancy comes through without fault, beneficial insofar as it is correct. It is beneficial to have a place to go.
Wu: Constancy indicates pervasion. There will be no blame. It also indicates advantage of being persevering and having undertakings.
The Image
Legge: Thunder over wind -- the image of Consistency. The superior man stands firm and does not change his method of operation.
Wilhelm/Baynes: Thunder and wind: the image of Duration. Thus the superior man stands firm and does not change his direction.
Blofeld: This hexagram symbolizes thunder accompanied by wind. The Superior Man stands so firmly that he cannot be uprooted.
Liu: Thunder and wind symbolize Duration. The superior man stands firm without changing direction.
Ritsema/Karcher: Thunder, wind, Persevering. A Chun tzu uses establishing, not versatility on-all-sides.
Cleary (1): Thunder and wind are perpetual. Thus does the superior person stand without changing places.
Cleary (2): Thunder and wind are constant; so do developed people stand without changing place.
Wu: A combination of thunder and wind forms Constancy. Thus the jun zi establishes himself by not changing his post.
COMMENTARY
Confucius/Legge: Consistency means long continuance. The dynamic trigram of Thunder is above, and the magnetic trigram of Wind is below. Docility and Motive Force are in sympathetic communication because their dynamic and magnetic lines all correspond. When the motive power is spent it will begin again -- hence movement in any direction is advantageous. The sun and moon are consistent in their illumination, and the four sequential seasons are consistent in their cycles of growth. The sages are consistent in their work and all under heaven are transformed. When we examine this consistent perseverance the natural tendencies of heaven and earth are revealed.
Legge: The subject of the hexagram is perseverance in what is right, or in continuously acting out the law of one's being. It is seen as a sequel to the previous hexagram,Initiative. As that figure deals with the correct relations
between husband and wife, so this figure treats of the continuous observance of their respective duties. Initiativeconsists of the trigrams symbolizing the youngest son and youngest daughter and shows how the attraction and influence between the sexes is strongest in youth. Consistency on the other hand, consists of the trigrams symbolizing the oldest son and oldest daughter. This couple is more staid. The wife occupies the lower place, and their relationship is characterized by her submission. Given two parties, a magnetic and a dynamic in correlation, if both consistently observe what is correct and natural (i.e., the magnetic submissive and the dynamic firm), then good fortune and progress may be predicted for their course.
NOTES AND PARAPHRASES
Judgment: The will to maintain the consistency of the Work assures progress in whatever direction it may take.
The Superior Man holds fast to the principles of the Work.
Wilhelm's title for this hexagram is Duration. I feel that the word Consistency best evokes the meaning of the figure. In an existence consisting of continuous change the only things that have duration are the principles upon which change is based. To adhere to these principles is to maintain consistency. Implicit here is a consistent balance of forces. Consistency in the Work means neither consistent action nor inaction, but an appropriate combination of the two principles as required by changing circumstances. The Confucian commentary alludes to this characteristic of the Work when it mentions the sun, moon and changing seasons as examples of forces which maintain their consistency within a context of continuous change.
Just as the moon at night reflects the light of the hidden sun, so in the Work the ego is always magnetic in relation to the dynamic Self. A moon that thought that it was the source of its light would be egregiously deluded, despite superficial appearances to the contrary; so too the ego that thinks that its powers come from anywhere but the Self.
Motives and standards of choice are not invented by the ego but are structured by the actualization of archetypal predispositions through personally acquired value standards. E. C. Whitmont -- The Symbolic Quest
SUGGESTIONS FOR MEDITATION
Note that all of the lines in the hexagram are generally unfavorable except two and five, and that when they both change places the hexagram becomes number thirty-one, Initiative. There is a profound lesson here which is best appreciated by meditating on the associations implied. The fact that each hexagram is the inverse of the other should not be forgotten.