Inner truth lights the path, uniting hearts, ushering in harmony and peace.
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Inner Truth
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Peace
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Inner Truth61
Inner truth and sincerity lead to harmony and trust. Genuine communication fosters unity. Be truthful with yourself and others to create meaningful connections.
↓ Line 3
Emotional fluctuations and uncertainty can be resolved through finding a true companion.
↓ Line 5
True sincerity creates connections and understanding, leading to a harmonious outcome.
↓ Line 6
Overreaching or excessive persistence can lead to negative consequences.
↓ Peace11
Harmony and prosperity arise when opposites attract and balance is maintained. Positive energies are in alignment, and collaborative efforts lead to growth and advancement. Embrace peace and cooperation for continued success.
Other titles: The Symbol of Central Sincerity, Inward Confidence, Inner Truthfulness, Sincerity, Centering- Conforming, Central Return, Faithfulness in the Center, Sincerity in the Center, Insight, Understanding, The Psyche, "Take the middle road and avoid extremes." -- D.F. Hook
Judgment
Legge: Inner Truth moves even pigs and fish, and leads to good fortune. There will be advantage in crossing the great stream. There will be advantage in being firm and correct.
Wilhelm/Baynes:Inner Truth. Pigs and fishes. Good fortune. It furthers one to cross the great water. Perseverance furthers.
Blofeld: Inward Confidence and Sincerity. Dolphins -- good fortune! It is advantageous to cross the great river (or sea). Persistence in a right course brings reward.
Liu:Inner Truthfulness. Sea Lions -- good fortune. It is of benefit to cross the great water.
Ritsema/Karcher:Centering Conforming, hog fish significant. Harvesting: wading the Great River. Harvesting trial. (Hog fish, T’UN YU: aquatic mammals; porpoise, dolphin; intelligent aquatic animals whose development parallels the human; sign of abundance and good luck.) [This hexagram describes your situation in terms of the relation between your inner core and the circumstances of your life. It emphasizes that bringing your central concerns and your life situation into a sincere and reliable accord is the adequate way to handle it...]
Shaughnessy:Central Return: the piglet and fish are auspicious; harmonious: beneficial to ford the great river; beneficial to determine.
Cleary (1): Faithfulness in the center is auspicious when it reaches even pigs and fish . It is beneficial to cross great rivers. It is beneficial to be correct.
Cleary (2): Sincerity in the center is auspicious when simple-minded ... etc.
Wu:Sincerity moves piglets and fishes. Auspicious. It will be advantageous to cross the big river with perseverance.
The Image
Legge: Wood on a Marsh -- the image of Inner Truth. The superior man deliberates about cases of litigation and delays the infliction of death.
Wilhelm/Baynes: Wind over lake: the image of Inner Truth. Thus the superior man discusses criminal cases in order to delay executions.
Blofeld: This hexagram symbolizes wind blowing over a marshy lake. The Superior Man devotes careful thought to his judgments and is tardy in sentencing people to death.
Liu: The wind over the lake symbolizes Inner Truthfulness. The superior man judges criminals and postpones capital punishment.
Ritsema/Karcher: Above marsh possessing wind. Centering Conforming. A chun tzu uses deliberating litigating to delay dying.
Cleary (1): There is wind above a lake, with truthfulness between them. Thus superior people consider judgments and postpone execution.
Cleary (2): There is wind over a lake, with sincerity in the center. True leaders consider judgments and postpone execution.
Wu: There is wind above the marsh: this is Sincerity. Thus, the jun zi deliberates the verdicts and enjoins the death sentence.
COMMENTARY
Confucius/Legge:Inner Truth shows two magnetic lines occupying the innermost part of the hexagram, with dynamic lines in the centers of the trigrams. We see the attributes of Cheerfulness and Flexible Penetration -- sincerity thus symbolized reaches even to pigs and fishes and will transform the country. We see one riding on the symbol of Wood, which forms an empty boat -- hence it is advantageous to cross the great stream. The virtue of Inner Truth requires firm correctness and shows the proper response of man to heaven.
Legge: Inner Truth denotes the highest quality of man, giving its possessor the power to prevail with spiritual beings, with other men and with lower creatures. There are two magnetic lines in the center and two dynamic lines above and below them. The magnetic lines represent the heart and mind free from all preoccupation, without any consciousness of self. The two dynamic lines immediately above and below them are each in the center of their respective trigram, and denote the solid virtue of one so free from selfishness.
The trigram of Wood above the trigram for a Lake or Marsh suggests a boat crossing the great stream. The pigs and fishes symbolize the rudest and most obstinate of men. Ch'eng-tzu observes: "We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state."
NOTES AND PARAPHRASES
Judgment: It is a great accomplishment when Inner Truthalters archetypal forces within the psyche. The ego’s devotion to the Work is the means to this end.
The Superior Man carefully differentiates his options and avoids drastic measures. (Can sometimes mean: "Don't act until you are sure of all the facts.")
Anyone who monitors his dreams and other images knows that the unconscious is a continuous wellspring of psychic energy. Jung has observed that we are probably dreaming all of the time -- the only reason we don't usually notice this is because the conscious mind is so powerful that the more subtle manifestations of the psyche are eclipsed. Since consciousness consists of only the upper layers of a deep continuum of awareness it is obvious that we are being continuously "created from within." The ultimate source of our being is not easily accessible, but all of the empirical evidence points to a "Self" which transcends the space-time continuum -- i.e., lives in another "dimension."
The capacity to nullify space and time must somehow inhere in the psyche, or, to put it another way, the psyche does not exist wholly in time and space. It is very probable that only what we call consciousness is contained in space and time, and that the rest of the psyche, the unconscious, exists in a state of relative spacelessness and timelessness. Jung --Letters
This seemingly exotic concept was written by Jung in 1939, yet today the theories of the quantum physicists are approaching the point where awareness itself will be recognized as space-time transcendent.
In the modern Kaluza-Klein theory all the forces of nature, not merely gravity, are treated as manifestations of spacetime structure. What we normally call gravity is a warp in the four spacetime dimensions of our perceptions, while the other forces are reduced to higher-dimensional spacewarps. All the forces of nature are revealed as nothing more than hidden geometry at work ... There is a deep compulsion to believe in the idea that the entire universe, including all the apparently concrete matter that assails our senses, is in reality only a frolic of convoluted nothingness, that in the end the world will turn out to be a sculpture of pure emptiness, a self-organized void. Paul Davies -- Superforce
The physicists now hypothesize an eleven-dimensional universe, and state that the seven "extra" dimensions are somehow "rolled up to a very small size" so that they are not apparent to our senses. If we are going to hypothesize such fantastic realms it is more elegant to hypothesize consciousness itself as emanating from an extra-dimensional source. This is the Pleroma of the Gnostics and Alchemists, the upper and lower worlds of shamanism, or in Jungian parlance: the Objective Psyche or Collective Unconscious.
The familiar spacetime of our conscious experience consists of three linear dimensions, plus time. Time is considered a dimension, but not like the other three -- one can go up, down, forward and backward, to the left or right at will, but one cannot go back to this morning or forward to next Thursday afternoon. The time dimension is a continuous "now" and we experience it and the other three dimensions from the reference point of consciousness -- we are the center from which all dimensions radiate. Consciousness is like time in that it is always "now," and since consciousness emerges from within in a continuous and autonomous flow, we can legitimately hypothesize that we emanate from a power source in another dimension. We are a kind of continuous explosion from within -- a microcosmic version of the "Big Bang" which originated the universe, and which, incidentally, is still exploding-expanding outward into space.
If everything that is recognizable is so only because it has separated itself from the "all and nothingness," leaving its complementary half behind in the unmanifested state, then the earth too must have its complementary half in the unmanifested state, and the force of gravitation it exerts on all the creatures and objects living on it is the striving for reunification between the earth and its unmanifested complementary half which has been left behind in the void as its negative reflection. The earth's gravitational pull thus draws all the earth towards the void which stands beyond time and space, in order to bring about this reunion. If the earth were to yield, all the earth and everything on it would disappear into the center, into the void. But that would be a return to the paradisiacal unity -- to God -- to bliss! Elisabeth Haich -- Initiation
The image of the hexagramInner Truth gives us the idea of an "empty" center -- as good an image as could be devised from the structural components of the trigrams to show the inner source of human consciousness. The pigs and fishes of the Judgment are the archetypal complexes which must be tamed through the process of the Work, and to "cross the great stream" with firm correctness is to accomplish this holy task.
Through all ages men have sought, and some have found; there is a door through which we can pass out on to the higher planes, but that door is within the soul, it is an enlargement of consciousness whereby we perceive these things to which we have hitherto been blind, and from such perception comes the sense of reality which is lacking while we perceive nothing but appearances. Whoso has this wider vision is freed from the limitations of the five physical senses; his memory extends back beyond birth, and his hopes go forward beyond death ... Having all aspects of his own nature harmoniously developed, he is at one with all aspects of the universe, nothing is alien to him, and no form of existence is hostile. The path of life is open before him and he treads it with joy. D. Fortune -- The Esoteric Philosophy of Love and Marriage
Line 3
Legge: The third line, magnetic, shows its subject having met with her mate. Now she beats her drum, and now she leaves off. Now she weeps, and now she sings.
Wilhelm/Baynes: He finds a comrade. Now he beats the drum, now he stops. Now he sobs, now he sings. [Here the source of a man’s strength lies not in himself but in his relation to other people. No matter how close to them he may be, if his center of gravity depends on them, he is inevitably tossed to and fro between joy and sorrow.]
Blofeld: He makes an enemy. Beating a drum by fits and starts, he weeps and sings in turn. [We are conscious of having made an enemy, but we cannot make up our minds what to do about it. The implication is that we should have more courage.]
Liu: One meets a person. Suddenly he beats a drum, and suddenly he stops; then he weeps, then he sings. [You can expect to gain sometimes, but also to lose sometimes; in happiness hides sadness, but from sadness will spring joy.]
Shaughnessy: Getting an enemy: now drumming, now weary, now crying, now singing.
Cleary (1): Finding enemies , sometimes drumming, sometimes stopping, sometimes crying, sometimes singing. [Believing in what is not to be believed will inevitably destroy faith. This is faith that takes the false to be true.]
Cleary (2): Finding a mate … etc. [All of this is due to lack of virtuous qualities and being out of place.]
Wu: He meets with his counterpart. Sometimes he drums, sometimes he stops, sometimes he wails, and sometimes he sings.
COMMENTARY
Confucius/Legge: The position of the line is not the appropriate one for it. Wilhelm/ Baynes: The place is not appropriate. Blofeld: His beating the drum by fits and starts is indicated by the unsuitable position of this line. Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): The position is not appropriate. Wu: Because he is out of place. [The judgment describes how circumstances may influence the action of a person, but makes no comments on his behaviors.]
Legge: The mate of line three is line six. Although they are matched as correlates, each is in an inappropriate place. The idea is that sincerity, not left to itself, is influenced from outside which causes changes and uncertainty in one's moods.
NOTES AND PARAPHRASES
Siu: The man depends on others for his joys and sorrows, which generates an uncertainty of moods. His sincerity is impure and contaminated with external influences.
Wing: You depend upon your external relationships to dictate your mood or to gauge your confidence in yourself. This can sometimes elevate you to the heights of joy or banish you to the depths of despair. Possibly you may enjoy such range in emotion.
Editor: Note the close similarity between this line and line three of Hexagram #30, Clarity:"In the light of the setting sun, men either beat the pot and sing or loudly bewail the approach of old age. Misfortune” (Wilhelm). Here, line three is unduly influenced by her sixth line correlate, who is portrayed as a crowing cock: an egotistical sham. Blofeld, Shaughnessy and Cleary (1) describe an enemy; Ritsema/Karcher call it “acquiring antagonism.” Whatever it is, the influence is not consistent with proper management of the Work. This suggests the psychic processes of the average human being. With her choices largely influenced by unconscious forces (which her correlate would probably call "free will"), her life is largely determined by circumstances beyond her control. At its most neutral, the line images the waxing and waning of fortune: "The Lord giveth, and the Lord taketh away."
But this duality would seem to alternate; what is victor today is the vanquished tomorrow; what guides us today becomes secondary and subordinate tomorrow. And everything is equally mechanical, equally independent of will, and leads equally to no aim of any kind. The understanding of duality in oneself begins with the realization of mechanicalness and the realization of the difference between what is mechanical and what is conscious. This understanding must be preceded by the destruction of the self-deceit in which a man lives who considers even his most mechanical actions to be volitional and conscious and himself to be single and whole. Gurdjieff
A. An image of inconstancy and lack of will. Unstable effort and lack of centeredness (perhaps influenced by egotistical illusions) create consistently inconclusive results.
Line 5
Legge: The fifth line, dynamic, shows its subject perfectly sincere, and linking others to him in closest union. There will be no error.
Wilhelm/Baynes: He possesses truth, which links together. No blame.
Blofeld: He seems to be pulled forward by his confidence in what he is doing -- no error!
Liu: His truthfulness is steadfast. No blame. [Good fortune in everything.]
Ritsema/Karcher: Possessing conformity, binding thus. Without fault.
Shaughnessy: There is a return linkedly; there is no trouble.
Cleary (1): With faithfulness that is firm, there is no fault.
Cleary (2): With sincerity that is firm, there is no fault.
Wu: Sincerity can unite people as if connecting them with strings. No blame.
COMMENTARY
Confucius/Legge: The place of the line is the correct and appropriate one. Wilhelm/ Baynes: The place is correct and appropriate. Blofeld: This is indicated by the correct position of this ruling line. Ritsema/Karcher: Situation correcting appropriate indeed. Cleary (2): The position is correct. Wu: It comes from the proper position.
Legge: Line five is dynamic and in the central place of the ruler. He is the sage on the throne whose sincerity goes forth to bind all in union with himself.
Wilhelm/ Baynes: This describes the ruler who holds all elements together by the power of his personality. Only when the strength of his character is so ample that he can influence all who are subject to him, is he as he needs to be. The power of suggestion must emanate from the ruler. Without this central force, all external unity is only deception and breaks down at the decisive moment.
NOTES AND PARAPHRASES
Siu: The perfect sincerity of the sage on the throne binds all in union with himself.
Wing: This is the position of a true ruler. Such a person holds to virtuous goals and principles and emanates, to those all around him, the overwhelming force of his character. Others cling to him, and there is no blame in this.
Editor: The line and its commentaries present a highly accurate image of the individuation process in its concentrated essence. The goal of the Work is to unite all of the disparate aspects of the psyche into a harmonious whole. If this is the only changing line, the hexagram becomes number forty-one, Compensating Sacrifice, the corresponding line of which images a profound and beneficial increase: “Someone does indeed increase him. Ten pairs of tortoises cannot oppose it. Supreme good fortune” (Wilhelm). Psychologically interpreted, this is the seat of the Self in the hexagram of Inner Truth.
Behold, the kingdom of God is within you. Luke 17: 21
A. Inner Truth links powers together within the psyche.
B. "The truth shall make you free."
Line 6
Legge: The topmost line, dynamic, shows its subject as chanticleer trying to mount to heaven. Even with firm correctness there will be evil.
Wilhelm/Baynes: Cockcrow penetrating to heaven. Perseverance brings misfortune.
Blofeld: The noise of cocks crowing rises to the sky -- to persist now would bring misfortune. [This suggests that we are over-confident and inclined to crow about our good fortune; but we should remember that triumph seldom lasts long and avoid seeking even greater triumphs at this time.]
Liu: The crow of a cock piercing the heavens. To continue -- misfortune.
Ritsema/Karcher: A soaring sound mounting, tending-towards heaven. Trial: pitfall.
Shaughnessy: The golden pheasant's sound ascends to the heavens; determination is inauspicious.
Cleary (1): The voice of a pheasant reaches the skies; even if devoted, the outlook is bad.
Cleary (2): A rooster ascends to the skies. Self-righteousness leads to misfortune.
Wu: The crowing sound of a rooster ascends high in the sky. It will be foreboding, even with perseverance.
COMMENTARY
Confucius/Legge: Chanticleer tries to mount to Heaven, but how can such an effort continue long? Wilhelm/Baynes: How could such a one last long? Blofeld: For how could this continue for long? Ritsema/Karcher: Wherefore permitting long-living indeed? Cleary (2): How can the rooster who ascends to the skies last? Wu:
How long can it last?
Legge: Line six should be magnetic, but is dynamic, and coming after line five, what can he accomplish? His efforts will be ineffectual and self-destructive. He is symbolized as a cock -- literally: "The plumaged voice." But a cock is not fitted to fly high, and will only hurt himself in the attempt.
NOTES AND PARAPHRASES
Siu: Mere words cannot be relied upon. Overdependence on them leads to bad results.
Wing: Your character has developed to a point where you can make a formalized appeal for help and allegiance in attaining ambitious aims. However, your position is not correct for such aspirations. The pursuit of these aims brings unhappiness and remorse.
Editor: The cock is a proud and stubborn bird: loud and aggressive, it is an appropriate symbol of a deluded ego. [Cocksure: "Given to or marked by overconfidence, presumptuousness, lack of thoroughness or cockiness."] The sound of a cock's crowing suggests proud words or vain ideas. His correlate is the weak and inconstant, “drumming and sobbing” third line, and he can be seen as an over-confident ego aspiring to lead the psyche to glory -- an illusion which can only fail and thereby retard the progress of the Work. At worst, this implies bad faith; at best it suggests ignorance and illusion.
Reliance on one's apparent self [ego] leads to ruin. To presume to be all-knowing is extremely harmful. Self-reliance or self-confidence means faith in the higher self. To persist in remaining what one already is or in holding on to one's preconceived opinions at any cost -- such self-importance is unprofitable. Swami Turlyananda
A. Ego pride destroys the Work.
B. Don't pretend to know or try to understand what is beyond your comprehension.
Other titles: Peace, The Symbol of Successfulness, Prospering, Pervading, Greatness, Tranquility, Prosperity, Conjunction, Major Synthesis, Hieros Gamos, Holy Marriage, "Yang supporting yin and going to meet each other. Good prospects for a marriage or partnership." -- D.F. Hook
Judgment
Legge: Harmony shows the inferior departed and the great arrived. There will be good fortune with progress and success.
Wilhelm/Baynes:Peace. The small departs, the great approaches. Good fortune. Success.
Blofeld: Peace. The mean decline; the great and good approach -- good fortune and success! [In the following hexagram (Divorcement), where the trigrams symbolize heaven and earth in what would appear to be their normal positions, that arrangement is held to be disastrous; whereas here, where they seem to be upside down, everything is propitious. This may be because heaven above earth is held to imply that the two are existing separately without the intercourse which is the root of all growth; whereas here their intercourse is so absolute that heaven is actually supporting earth.]
Liu: Peace. The small is departing, the great is arriving. Good fortune. Success.
Ritsema/Karcher: Pervading . The small going, the great coming. significance Growing. [This hexagram describes your situation in terms of prospering and expanding. It emphasizes that continually spreading this prosperity through communicating is the adequate way to handle it...]
Shaughnessy: Greatness: the little go and the great come; auspicious; receipt.
Cleary (1): The small goes, the great comes. This is auspicious and developmental.
Cleary (2):Tranquility … Getting through auspiciously.
Wu:Prosperity shows that the small stays outside and the great stays inside. It will be auspicious and pervasive.
The Image
Legge: The intercourse of heaven and earth -- the image of Harmony.The wise ruler models his laws upon the principles of heaven and earth, and enforces them for the people's benefit.
Wilhelm/Baynes: Heaven and earth unite: the image of Peace. Thus the ruler divides and completes the course of heaven and earth; he furthers and regulates the gifts of heaven and earth, and so aids the people.
Blofeld: This hexagram symbolizes heaven and earth in communion. [The component trigrams illustrate the kind of close intercourse just alluded to. This is surely the only way of depicting it under the circumstances, for any mingling of their component lines would produce quite different trigrams having no reference to heaven and earth.] It is as though a mighty ruler, by careful regulation of affairs, has brought to fruition the way of heaven and earth. In harmony with the sequence of their motions, he gives help to people on every hand.
Liu: Heaven and earth are unified, symbolizing Peace. The ruler reforms and completes the way of heaven and earth; He observes the appropriate methods of heaven and earth to direct the people.
Ritsema/Karcher: Heaven and Earth mingling. Pervading. The crown-prince uses property to accomplish Heaven and Earth's tao. The crown-prince uses bracing to mutualize Heaven and Earth's propriety. The crown-prince uses the left to right the commoners.
Cleary (1): When heaven and earth commune, there is tranquility. Thus does the ruler administer the way of heaven and earth and assist the proper balance of heaven and earth, thereby helping the people.
Cleary (2): … So as to influence the people.
Wu:Prosperity results from the interaction of heaven and earth. The king uses the wealth of the nation to achieve the ways of heaven and earth and to support their designs, so as to bring the sentiments of the people to the center.
COMMENTARY
Confucius/Legge: Harmony shows the union of heaven and earth, and all things consequently united -- high and low, superior and inferior are all in accord. The lower trigram is made up of dynamic lines, and the upper of magnetic lines: strength is within, devotion is without; the superior man is inside and increasing, the inferior man is outside and decreasing.
Legge: The Judgment refers to the structure of the hexagram, with the three dynamic lines below, and the three magnetic lines above. The former are "the great," active and vigorous; the latter are "the inferior," passive and yielding. In many editions of theI Chingbeneath the hexagram of Harmonythere appears hexagram number fifty-four,Propriety, which becomes Harmonyif the third and fourth lines exchange places. A situation in which the motive forces are represented by three dynamic, and the opposing by three magnetic lines, must be progressive and successful.Harmonyis called the hexagram of the first month of the natural spring, when for six months the forces of growth are in ascendance.
Canon McClatchie translates: "The Image means that heaven and earth have now conjugal intercourse with each other, and the upper and lower classes unite together."
Ch'eng-tzu says on the Image that a ruler should frame his laws to operate like the seasons, so that the people exist within the structure of a natural rather than an arbitrary order.
NOTES AND PARAPHRASES
Judgment: Harmony depicts the waning of egotistical illusions and the waxing of true potential.
The Superior Man allows his inner virtue to rule the psyche.
Without changing lines, Harmony suggests a fruitful union of opposites and consequent state of balance in the matter at hand.
Wilhelm translates the opening phrase of the Confucian commentary as: "Heaven and earth unite." Blofeld renders it: "The celestial and terrestrial forces have intercourse and all things are in communion with one another." Legge has already called attention to McClatchie's version of: "Heaven and earth have now conjugal intercourse with each other."
This image is one of the most universal symbols produced by the human psyche: the sexual union of Spirit and Matter (heaven and earth). This is the hieros gamos or holy marriage of alchemy, the union of Shiva and Shakti in Hinduism, the conjoined male and female deities in tantric Buddhism, the syzygies of Gnosticism and the union of heaven and earth in the Kabbalah.
The notions of the couple and the sacred marriage held a very important place in ancient Chinese religious thinking. Every sacred power was twofold, male and female; but since only one half of the sacred couple was generally enclosed in any one sanctuary, the ritual was directed at reconstituting the whole... The complete being is male and female; since most men neglect or repress their feminine nature, they are out of balance; their male aggressiveness comes to the fore, and their whole vitality suffers. There can be no true Holiness without a prior revitalization of femininity. M. Kaltenmark --Lao Tzu and Taoism
Psychologically, the condition pictured by this hexagram is a metaphor for a high state of integration within the psyche. Here it is described in alchemical and Jungian terminology:
The hermetic vessel is oneself. In it the many pieces of psychic stuff scattered throughout one's world must be collected and fused into one, so making a new creation. In it must occur the union of the opposites called by the alchemists the coniunctio or marriage... (This union), in psychological terms corresponds to man with his feminine soul, the anima, or to a woman with her masculine counterpart, the animus -- the union in each case constituting the inner marriage, the hieros gamos by which the individual must become whole. M.E. Harding --Psychic Energy
To receive this hexagram does not necessarily mean that one has attained such a high integration, but it might indicate a step in that direction. The ultimate hieros gamos only occurs after all of the scattered and mismatched forces within the psyche have been brought together in correct alignment -- in I Ching terms, when all of the lines are in their proper places with proper correlates as imaged in hexagram number 63, Completion. Until this final union there are innumerable "lesser" conjunctions which must first take place -- a fact recognized in tantric yoga:
The final goal of the tantricist is to reunite the two contrary principles -- Shiva and Shakti -- in his own body. When Shakti, who sleeps, in the shape of a serpent, at the base of his body, is awoken by certain yogic techniques, she moves through a medial channel by way of the chakras up to the top of the skull, where Shiva dwells, and unites with him. The union of the divine pair within his own body transforms the yogin into a kind of "androgyne." But it must be stressed that "androgynization" is only one aspect of a total process, that of the reunion of the opposites. Actually, Tantric literature speaks of a great number of "opposing pairs" that have to be reunited. Mircea Eliade -- Myths, Rites, Symbols
The establishment of the " Kingdom of Heaven on Earth" is yet another metaphor for this process of psychic unification. Here is the Kabbalistic version:
It is by the establishment of the celestial on the terrestrial, or of heaven upon earth, that the house of the King (humanity) will become united and the King will rejoice thereat, for then the two kingdoms will become one and then the new and living way will become opened to those who make themselves susceptible and receptive of the Higher and Diviner life... When these two worlds become united and blended together they are symbolized by the union of the male and female, the one being the complement of the other. The Zohar
SUGGESTIONS FOR MEDITATION
Legge points out that many editions of the I Chingassociate hexagram number fifty-four,Propriety, with this figure. What do the changing third and fourth lines ofPropriety imply about the role of the ego in the Work? The traditional name forPropriety is "The Marrying Maiden" -- how does that relate to the concept of the holy marriage in Harmony? Compare the Judgments and Images of the two hexagrams and the role of the superior man in each. Note also the lesson implied when lines two and five in Harmony unite to make hexagram number sixty-three, Completion.