Other titles: Before Completion, The Symbol of What is not yet Past, Not-yet Fording, Not Yet Completed, Tasks yet to be Completed, Not yet, Yet to be, Before the End, Mission yet Unaccomplished, A State of Transition
Judgment
Legge: Unfinished Business suggests successful progress, butif the young fox that has nearly crossed the stream gets his tail wet, there will be no advantage.
Wilhelm/Baynes:Before Completion. Success. But if the little fox, after nearly completing the crossing, gets his tail in the water, there is nothing that would further.
Blofeld: Before Completion -- success! Before the little fox has quite completed its crossing of the ice, its tail gets wet. [This implies that we are to expect a setback in our plans.] No goal (or destination) is favorable now. [Hence this is a time for waiting and for drawing in our horns. That the LAST of the sixty-four hexagrams should be Before Completion rather than After Completion (#63) may seem surprising until it is recalled that there is nothing final about it; the cycle of change continues, passing from hexagram #64 onto the first hexagram, and so on eternally.]
Liu: Before Completion. Success. A young fox almost across wets his tail in the water. Nothing benefits.
Ritsema/Karcher: Not-yet Fording, Growing. The small fox, a muddy Ford. Soaking one's tail: without direction: Harvesting. (Without direction: Harvesting, WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.) [This hexagram describes your situation in terms of being on the edge of an important change of situation. It emphasizes that waiting and accumulating energy to begin the upcoming move is the adequate way to handle it...]
Shaughnessy:Not Yet Completed: Receipt; the little fox at the point of fording, wets his tail; there is no place beneficial.
Cleary (1): Being as yet unsettled is developmental. A small fox, having nearly crossed the river, gets its tail wet, does not succeed.
Cleary (2): Being unsettled leads to success. A little fox, almost crossing, gets its tail wet. Nothing is gained.
Wu:Mission yet Unaccomplished indicates pervasiveness. A little fox almost makes it crossing the river, but gets its tail wet. Nothing is gained.
The Image
Legge: Fire over water -- the image ofUnfinished Business. The superior man carefully discriminates among the qualities of things, and the different positions they naturally occupy.
Wilhelm: Fire over water: the image of the condition before transition. Thus the superior man is careful in the differentiation of things, so that each finds its place.
Blofeld: This hexagram symbolizes fire above water. The Superior Man takes care to distinguish between things before arranging them in order.
Liu: Fire above water symbolizes Before Completion. The superior man carefully distinguishes things, and puts them in their appropriate place.
Ritsema/Karcher: Fire located above stream. Not-yet Fording. A chun tzu uses considering to mark-off the beings residing on-all-sides.
Cleary (1): Fire is above water, not yet settled. Thus superior people carefully discern things and keep them in their places.
Cleary (2): Fire over water – unsettled.
Wu: There is fire above water; this is Mission yet Unaccomplished. Thus the jun zi makes careful distinction of things and their proper places of being.
COMMENTARY
Confucius/Legge: Progress and success are suggested by the magnetic fifth line in the ruler's place. Although he has nearly crossed the stream, the young fox has not yet escaped from the midst of danger and calamity. Getting his tail wet means that the end does not reflect the intent of the beginning. Although the places of the different lines are not those appropriate to them, yet a dynamic and a magnetic line always respond to each other.
Legge:Unfinished Businessis the reverse of Completion: it means that the successful accomplishment of the matter at hand has not yet been realized; the crossing of the great stream is as yet incomplete.
Some have wished that theI Chingmight have concluded with Completion, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the idea of change. Again and again it has been pointed out that we find in the book no idea of a perfect and abiding state. Just as the seasons of the year change and pursue an ever-recurring round, so it is with the phases of society. The reign of order has peaked and declined, and this hexagram calls us to renew the struggle to make things right again. It deals with the conduct necessary to secure this result.
Not one of the lines in the hexagram is in its correct place -- all the dynamic lines are in magnetic places, and the magnetic lines are in dynamic places. At the same time, each of them has a proper correlate, so there is the possibility of some progress.
The symbol of the fox suggests a want of caution on the part of those who try to remedy prevailing disorders. They are unsuccessful and thereby get themselves into trouble. Line two represents this state of mind -- he is dynamic in a magnetic place in the center of the trigram of Peril. He is restless, and attracted by his magnetic correlate in the fifth place, he will be incautious in taking action. The outcome of the issue will be different than what was intended at the beginning.
The trigram of Water is below, and Fire above, showing how the two principles cannot act on each other profitably. This symbolizes the unregulated condition of general affairs now prevailing.
NOTES AND PARAPHRASES
Judgment: Although many achievements fuel our growth, the ego is only the facilitator, not the doer. To ignore this truth creates negative consequences: don't destroy the Work!
The Superior Man critically examines the situation and re-checks his priorities.
This hexagram represents the time before the climax of a cycle, just as the preceding figure symbolizes the time after the climax (and hence the transition to a new beginning). The Work is by no means "almost over" -- the lines all match as correlates, but every one of them unites "upside-down," so to speak. (Turn the hexagram over, and then they are in perfect correlation.) That the superior man "discriminates among the qualities of things, and the different positions they naturally occupy" means that he knows that the correct positions of the lines (the ones they "naturally occupy") are as in hexagram number sixty-three, not this one.
This "backward correlation of lines" is arguably a fair image of the relationship of thoughts and feelings in the average human psyche. The stresses of life are what eventually break up these mismatched correlates through endless cycles of stimulus and response until they finally all unite correctly in a hypothetical "Completion of the Great Work." That this is an ideal rather than a humanly attainable goal is suggested in this quote from Shao Yung:
The principle of the Way finds its full development in Heaven; the principle of Heaven, in Earth; the principle of Earth, in the myriad things; and that of the myriad things, in man. One who knows how the principles of Heaven, Earth, and all things find their full development in man can give full development to his people.
For all practical purposes, it is wisest to aspire to attainable completions and realize that the Work's "full development" is the Self's, not the ego's responsibility.
To strive for perfection is a high ideal. But I say: "Fulfill something you are able to fulfill rather than run after what you will never achieve." Nobody is perfect. Remember the saying: "None is good but God alone" [Luke 18:19], and nobody can be. It is an illusion. We can modestly strive to fulfill ourselves and to be as complete human beings as possible, and that will give us trouble enough. Jung -- The Tavistock Lectures
The Judgment suggests that before any climax or resolution there may still exist an indeterminate amount of free choice to influence the outcome -- only the specific circumstances can suggest how much or how little. As always, the choices are defined within the structure of the situation. The magnetic ruler in the fifth place implies that a favorable outcome is possible, but only through clear perception and willpower can it come about.
The conditional interpretation (boldface italics added) in both Legge's and Wilhelm's translation of the Judgment is necessary for its text to make sense. Note that Ritsema/Karcher define "Without direction: Harvesting" as: "No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events." This is a common oracle response, and sharpens the meaning here. Line one depicts the negative consequences of ignoring the Judgment’s explicit message.
Line 4
Legge: The fourth line, dynamic, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let him stir himself up, as if he were invading the Demon region, where for three years rewards will come to him and his troops from the great kingdom.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse disappears. Shock, thus to discipline the Devil's Country. For three years, great realms are awarded.
Blofeld: Persistence in a righteous course brings reward and regret vanishes. The subjugation of the land of Kuei involved tremendous activity; but, at the end of three years, great territories were bestowed upon the successful generals. [This implies that we must work and, perhaps, suffer much in order to gain the fulfillment of our will promised in the commentary on this line.]
Liu: Continuing -- good fortune. Remorse vanishes. Great power is used to attack the land of the barbarians. Within three years, rewards from the Great Country.
Ritsema/Karcher: Trial: significant, repenting extinguished. Shake avails-of subjugating souls on-all-sides. Three years- revolved, possessing donating tending-towards the great city.
Shaughnessy: Determination is auspicious; regret is gone. Zhen herewith attacks the Devil-land, in three years having a reward from the great state.
Cleary (1): Remaining correct brings good results, regret vanishes; rising up to conquer the barbarians, in three years one will have the reward of a great country.
Cleary (2): Correctness brings good results; regret vanishes. Vigorously acting to conquer barbarians, etc.
Wu: To be persevering is auspicious and regrets will disappear. A general was appointed to conquer Guifan and decorated accordingly after three years.
COMMENTARY
Confucius/Legge: The aim of the subject of the line is carried into effect. Wilhelm/ Baynes: What is willed is done. Blofeld: The reward to be gained by persistence and the disappearance of regret both imply that what we will come about. Ritsema/Karcher: Purpose moving indeed. Cleary (2): The aim is carried out. Wu: The aspiration has prevailed.
Legge: The dynamic fourth line is in a magnetic place, which might hinder his endeavors to bring about better conditions. But he is firm and correct, and in the place of the minister next to the magnetic ruler, who is humble and prepared to welcome the fourth line's endeavors. Let him exert himself vigorously and long, as Kao Tsung did in his famous expedition (see hexagram 63:3), and he will make progress and have success. Expeditions beyond the frontier in those days were not very remote. Contact was maintained between the army and the court, and rewards and encouragement were often sent to the troops in the field. Ch'eng-tzu says: "The subject of line four has the ability which the time requires, and possesses also a firm solidity. He can carry out his purpose. There will be good fortune and all occasion for repentance will disappear. The smiting of the demon region was the highest example of firm correctness."
NOTES AND PARAPHRASES
Siu: The time for fierce struggles against the forces of decadence has arrived. The man lays the foundation of power and mastery for the future with vigor. Misgivings are to be silenced. Rewards will come later.
Wing: There is an unavoidable struggle at hand, perhaps a battle of principles. Develop discipline and determination, for the battle must be fought without misgiving to the end. Rewards will come later. Good fortune.
Editor: The Demon region is also mentioned in the third line of hexagram number sixty-three, Completion.It is interesting to note that when this hexagram is turned upside down it becomes hexagram number sixty-three, and line 64:4 is thereby transformed into line 63:3, which see. Psychologically, "the Demon region" is the unintegrated psyche, inhabited by autonomous complexes. The Great Kingdom is the One, the integrated psyche, the abode of the Self.
Therefore know the Self, who is superior to the understanding, control the [ego] by the Self, and destroy, O mighty Arjuna, the enemy, who comes in the guise of desire and is hard to overcome. Bhagavad-Gita 3: 42-43
A. Be firm in a vulnerable position -- a warrior's determination integrates the psyche.
Line 6
Legge: The sixth line, dynamic, shows its subject full of confidence and therefore feasting quietly. There will be no error. If he exceeds this confidence, till he is like the fox who gets his head immersed, he will fail of what is right.
Wilhelm/Baynes: There is drinking of wine in genuine confidence. No blame. But if one wets his head, he loses it, in truth.
Blofeld: Those in whom the people repose their trust may feast themselves without doing wrong; but if they allow their heads to get wet they will forfeit that trust. [This is a warning against excess. We have every right to enjoy our good fortune within reasonable bounds; but, if we are guilty of an excess comparable to that of drunken men who pour wine over one another's heads, we shall forfeit the high esteem in which we are (or soon will be) held.]
Liu: He drinks wine with confidence. No blame. When his head gets wet, he loses confidence.
Shaughnessy: There is a return in drinking wine; there is no trouble. Wetting his head; there is a return, losing this.
Cleary (1): Having faith, one drinks wine without blame. When one gets one’s head wet, having faith ceases to be right.
Cleary (2): There is sincerity in drinking wine, without fault. But if one becomes totally immersed, having faith ceases to be right.
Wu: Having confidence in one’s capacity in drinking wine is not a cause for error. However, if he immerses his head in it, the confidence is misplaced.
COMMENTARY
Confucius/Legge: He does not know how to submit to the proper regulations. Wilhelm/Baynes: When one wets his head while drinking wine, it is because he knows no moderation. Blofeld: Because that would indicate a lack of restraint. Ritsema/ Karcher: Truly not knowing articulating indeed. Cleary (2): Not knowing proper measure. Wu: He does not know his limit.
Legge: When the work of the hexagram is complete, line six appears properly disposed to remain quiet and enjoy the confidence of his own power. If, on the contrary, he goes on to exert these powers and meddle with the peril of the situation, the issue will be bad. The symbolism of line six indicates a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence.
NOTES AND PARAPHRASES
Siu: The man is filled with confidence and quietly feasting with convivial friends. No error will result from such exuberance during the dawning of a new era. It must be kept within proper bounds, however. Otherwise, intemperance will lead to forfeiting the favorable gains achieved.
Wing: After the struggles are over there is a prevailing sense of well being which comes from the promise of a refreshing new time. Enjoy this time of celebration but do not indulge in excess, or your vision and, therefore, your confidence may be lost.
Editor: To "feast quietly" is to nourish oneself in a seemly manner. The idea is to calmly consolidate your gains-- rest easy and don't be greedy for more than you already possess. Ritsema/Karcher's advice from the Judgment: "In order to take advantage of the situation, do not impose a direction on events," is especially appropriate here.
It is an honor for a man to cease from strife; But every fool will be meddling. Proverbs 20: 3
A. A modest success is indicated. Keep your head and don't get carried away: "Leave well-enough alone."
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