Being lackluster
One makes faces so one does not have to say what one feels. taoscopy.com
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.
↓ Line 1
Unity and cooperation bring success. Working together leads to good outcomes.
↓ Line 2
Patience and tolerance towards those who are less refined will ultimately lead to positive results.
↓ Line 4
Humility and sincerity in relationships bring harmony and trust.
↓ Small Powers62
Focus on the details. Embrace humility and small steps to achieve success. Avoid overreaching or taking on too much to prevent failure.
11 Peace
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.
Line 1
Legge: The first line, dynamic, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance on the part of its subject will be fortunate.
Wilhelm/Baynes: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.
Blofeld: When grass is uprooted, what is attached to it is pulled up as well. It is an auspicious time for advancing according to plan. [This would seem to mean that we are likely to get what we seek plus something more.]
Liu: When ribbon grass is pulled out, its roots come with it: they are of the same kind. Undertakings lead to good fortune.
Ritsema/Karcher: Eradicating thatch-grass intertwined. Using one's classification. Chastising significant.
Shaughnessy: Plucking the cogon-grass stem with its roots; to be upright is auspicious.
Cleary (1): When pulling out a reed by the roots, other roots come with it. It is auspicious to go forth.
Wu: Like pulling up reeds with all their connecting roots, advancing will be auspicious.
COMMENTARY
Confucius/Legge: His will is set on what is external to himself. Wilhelm/ Baynes: The will is directed outward. Blofeld: The mind is outward looking (i.e. fixed upon the people's welfare.) [This really means the mind of the Superior Man, whose duty it is to look after the people’s welfare. If he is truly a Superior Man, when his mind is turned inward it is to meditate upon and eradicate his faults; when outward turned, it is concentrated upon his duty to the ruler (provided the king is worthy) and his care of the people.]Ritsema/Karcher: Purpose located outside indeed. Cleary (2): Means focusing the will beyond. Wu: Because the aspiration is to go upward.
Legge: The symbolism of the first line is suggested by the three dynamic lines of the lower trigram, all together, and all possessed by the same instinct to advance. The movement of the first line will be supported by the others, and will be fortunate. "He has his will set on what is external to himself" means that he is bent on going forward.
NOTES AND PARAPHRASES
Siu: At the outset, the man brings others of like mind with him as he enters public office during a period of prosperity.
Wing: Actions that you might now take, particularly those actions that are connected to the welfare of others, will meet with good fortune. You will attract others and find co- operation among those who have goals similar to your own.
Editor: This line changes the hexagram to number forty-six, Pushing Upward, another image of growth with a corresponding line which further reinforces the idea of upward progress: "Advancing upward with the welcome of those above him..." "Grass roots" are a foundation, source or essence, as in “grass roots support” in a political campaign. To "uproot" is to remove from a fixed or entrenched position. "Other stalks" are analogous elements -- "fellow travelers." The image suggests the positive alteration of a heretofore static situation.
When the shadow has been made conscious and has been accepted as part of the personality, its contents and part of its energies are added to those of the ego, so that a further development of the I results. Similarly, when the anima or animus has been united to the conscious psyche by a process described in many religious systems as an inner marriage, a further enlargement of consciousness results, and the conscious personality begins to display those qualities of dignity and stability which are the marks of the unique or individuated personality. M.E. Harding -- Psychic Energy
A. Removal from an entrenched position advances the general welfare. Go beyond yourself.
B. A union of similar forces moves progressively.
Line 2
Legge: The second line, dynamic, shows one who can bear with the uncultivated, will cross the river without a boat, does not forget the distant, and has no selfish friendships. Thus does he prove himself acting in accordance with the due mean.
Wilhelm/Baynes: Bearing with the uncultured in gentleness, fording the river with resolution, not neglecting what is distant, not regarding one's companions: thus one may manage to walk in the middle.
Blofeld: Supporting the uncultivated, crossing the river without boats, not retreating despite the distance from his base, not abandoning his comrades, he still manages to steer a middle course.
Liu: Bear with the undeveloped. Swim across the river decisively, not forgetting what is remote, nor disregarding one's friends. Thus one can gain the middle way.
Ritsema/Karcher: Enwrapping wasteland. Availing-of crossing the channel. Not putting-off abandoning. Partnering extinguished. Acquiring honor, tending-towards centering moving.
Shaughnessy: Wrapped recklessness; herewith ford the river; not distantly leaving it behind and not forgetting it, gains elevation in the central ranks.
Cleary (1): Accepting the uncultivated, actively crossing rivers, not missing the remote, partisanship disappears, and one accords with balanced action.
Cleary (2): … Employing those who can cross rivers, not overlooking the remote, free from partisanship, one can seriously perform balanced action.
Wu: This is like the sky enveloping all corners of the earth. Walking along a riverbank, one will not lose the direction even going far. He will show no favoritism toward friends. He will maintain a course of centrality.
COMMENTARY
Confucius/Legge: His intelligence is bright and his capacity is great. Wilhelm/Baynes: Because the light is great. Blofeld: A middle course can be steered because the situation is so brilliantly clear. Ritsema/Karcher: Using the shining great indeed. Cleary (2): Due to greatness of illumination. Wu: Indicate an ability to attain enlightenment.
Legge: The second line is dynamic, but in a magnetic place. This tempers his action and describes his first characteristic of forbearance. Because the place is central and has a proper correlate above in the fifth place, all the favorable images are manifested.
NOTES AND PARAPHRASES
Siu: The man observes the mean during times of peace. He is magnanimous toward the uncultivated, ready for necessary risks, watchful over future possibilities, and independent of cliques and factions.
Wing: During Prospering times it is important to hold to worthy attitudes and behavior in order to achieve your aim. You now have a responsibility to undertake difficult tasks, to be tolerant of all people, and to maintain far-reaching visions. Avoid getting involved in current factions and special-interest groups.
Editor: Wilhelm/Baynes translate "no selfish friendships" as: "not regarding one's companions." The idea is that correct behavior takes precedence over popular opinion. Thoreau's famous line: "If a man does not keep pace with his companions, perhaps it is because he hears a different drummer," is an analogous idea. The discipline of the Work immediately places one in this category. A complete understanding of this line depends upon what is said in line five, which see.
From my point of view, he can be called a remarkable man who stands out from those around him by the resourcefulness of his mind, and who knows how to be restrained in the manifestations which proceed from his nature, at the same time conducting himself justly and tolerantly towards the weaknesses of others. Gurdjieff
A. Turmoil is a fact of life. Unaffected by conventional norms, one bucks the current of ignorance and focuses on the goals of the Work. Cope competently.
Line 4
Legge: The fourth line, magnetic, shows its subject fluttering down -- not relying on her own rich resources, but calling in her neighbors. They all come not as having received warning, but in the sincerity of their hearts.
Wilhelm/Baynes: He flutters down, not boasting of his wealth, together with his neighbor, guileless and sincere.
Blofeld: Running to and fro, kept from riches by those around him, he does not cease to put his trust in them. [He runs to and fro in his anxiety to be of service, whether people reward his kindness or not.]
Liu: One strives with a cheerful manner, not boasting of riches to a neighbor. One has full confidence without fear.
Ritsema/Karcher: Fluttering, fluttering. Not affluence: using one's neighbor. Not warning: using conforming.
Shaughnessy: So fluttering, not wealthy together with his neighbors; not warned about his return.
Cleary (1): Unsettled, one is not rich, along with the neighbors, being loyal without admonition.
Cleary (2): Unsettled, not prosperous, one works with the neighbor. Sincerity is exercised, without caution.
Wu: Carefree like a flying bird, he is not in a position to accumulate wealth, but rather to share his affection with his neighbors. He is free from anxiety, for he has the confidence of others.
COMMENTARY
Confucius/Legge: Both she and her neighbors are out of their real place where they are. This is what they have desired in the core of their hearts. Wilhelm/ Baynes: All of them have lost what is real. He desires it in the depths of his heart. Blofeld: His running to and fro and his lack of riches are due to his idealism. He preserves his faith in others because in his heart of hearts he WANTS to trust them. Ritsema/Karcher: Altogether letting-go substance indeed. Centering the heart desiring indeed. Cleary (2): Being unsettled and not prospering are both due to loss of the real. Exercise of sincerity without caution is the heart’s true desire. Wu: He is destined to remain empty … Because his willingness to share comes from his heart.
Legge: The subjects of the fourth and other yin lines of the upper trigram are not to be seen as opponents of the yang lines in the lower trigram, but as their correlates. They are of one heart and mind to maintain the state of Harmony, and humbly and readily yield their power to the yang lines below. Chu Hsi says that the upper lines "have lost their substantiality." As magnetic lines, their proper place is below.
NOTES AND PARAPHRASES
Siu: The man of high rank joins with the lowly in an atmosphere of spontaneity and mutual confidence.
Wing: The important thing now is that you are sincerely united and communicating with people who are your superiors. Pay no thought to ultimate rewards but maintain a steady course toward your aim. Use the help of others, if offered.
Editor: None of the translations of this line say quite the same thing, yet the meaning is clear enough when interpreted in relation to the symbolism of the figure as a whole. This is the first magnetic line of the hexagram, and the message is stated in terms of a female sexual response. She doesn't rely upon her "rich resources" -- she doesn't use her magnetic power aggressively, but willingly surrenders to dynamic initiative. Psychologically this means that Eros defers to Logos, emotion to reason, ego to Self, or whatever the situation at hand suggests is a proper subordination of one principle to another.
In every exposition of the Perennial Philosophy the human soul is regarded as feminine in relation to the Godhead, the personal God and even the Order of Nature. Hubris, which is the original sin, consists in regarding the personal ego as self-sufficiently masculine in relation to the Spirit within and to Nature without, and in behaving accordingly. Aldous Huxley
A. The image suggests the voluntary surrender of power and position to create a higher alliance of forces.
62 Small Powers
Other titles: Preponderance of the Small, The Symbol of Excess in Small Things, The Small get by, Slight Excess, Small Exceeding, Small Surpassing, Excess of the Small, Small gains, Conscientiousness, Smallness in Excess, Exceeding the Mean, Proliferation of Details, "Like a bird, do not fly too high or attempt too much because this will lead to disaster." -- D.F. Hook
Judgment
Legge:Small Powers indicates that there will be progress and attainment in small affairs, but not in great affairs. It will be advantageous to be firm and correct. It is like the song of a flying bird: It is better to descend than to ascend. In this way there will be good fortune.
Wilhelm/Baynes:Preponderance of the Small. Success. Perseverance furthers. Small things may be done; great things should not be done. The flying bird brings the message: It is not well to strive upward, it is well to remain below. Great good fortune.
Blofeld:The Small Get By -- success! Persistence in a righteous course brings reward. Small things can be accomplished now, but not great ones. When birds fly high, their singing is out of tune. The humble, but not the mighty, are favored now with great good fortune. [To aim high now would be to put ourselves out of accord with the times.]
Liu:Slight Excess. Success. Continuing is of benefit. Undertaking small things, not great things. The song of the flying bird. It is not good to go up; it is good to stay below. Great good fortune. [Slight Excess signifies the slight excess or small mistake that can prevent the achievement of great things.]
Ritsema/Karcher:Small Exceeding, Growing. Harvesting Trial. Permitting Small
Affairs. Not permitting Great Affairs. Flying bird: abandoning's sound. Above not proper, below proper. The great significant. [This hexagram describes your situation in terms of an overwhelming variety of encounters and details. It emphasizes that an excessive concern with adapting yourself to these inner and outer events is the adequate way to handle it...]
Shaughnessy: Small Surpassing : Receipt; beneficial to determine; possible for little service, but not possible for great service. The sound left by the flying bird is not proper for ascent but is proper for descent; greatly auspicious.
Cleary (1):Predominance of the small is developmental, beneficial if correct. It is suitable for a small affair but not for a great one. The call left by a flying bird should not rise but descend. This is very auspicious.
Cleary (2):Small excess turns out all right. It is beneficial to be correct. It is all right for small matters, not for great matters. A flying bird leaves its cry; it should not ascend but descend – then there will be great good fortune.
Wu: Excess of the Small indicates pervasiveness and the advantage of being persevering. One may succeed in doing small business, but not big one. Like the lingering sound of a bird flying by, it is not suitable to go upward, but suitable to go downward. Great fortune.
The Image
Legge: The image of thunder above a hill forms Small Powers. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.
Wilhelm/Baynes: Thunder on the mountain: the image of Preponderance of the Small. Thus in his conduct the superior man gives preponderance to reverence. In bereavement he gives preponderance to grief. In his expenditures he gives preponderance to thrift. [The superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions.]
Blofeld: This hexagram symbolizes thunder over the mountains. The Superior Man now acts with too much reverence, experiences too much sorrow from bereavement and is overly thrifty in satisfying his needs.
Liu: Thunder over the mountain symbolizes Slight Excess. The superior man's conduct is overly humble; In mourning he laments exceedingly, and he is stingy in his spending.
Ritsema/Karcher: Above mountain possessing thunder. Small Exceeding. A chun tzu uses moving Exceeding to reach-to courtesy. A chun tzu uses losing Exceeding to reach-to mourning. A chun tzu uses availing of Exceeding to reach-to parsimony.
Cleary (1): There is thunder over a mountain, exessively small. Thus superior people are excessively deferential in conduct, excessively sad in mourning, excessively frugal in consumption.
Cleary (2): Thunder over a mountain – small excess. Genteel people are exceedingly deferential in conduct, exceedingly sad in mourning, and exceedingly abstemious in consumption.
Wu: Thunder rolls over the mountain; this is Excess of the Small. Thus the jun zi conducts himself with a little excess in respect to others, a little excess in sorrow at mourning, and a little excess in frugality in expenditure.
COMMENTARY
Confucius/Legge: In Small Powers we see the magnetic lines exceeding the others, and giving the intimation of progress and attainment. To be advantageous, such excesses must be associated with firm correctness, and must always be in harmony with the requirements of the time. The magnetic lines are in the central places, and hence it is said that small excesses may be done in small affairs with good effect. Of the dynamic lines, one is not in its proper place, and the other is not central; thus it is said that small excesses should not be done in great affairs. In the hexagram we have the symbol of the flying bird, whose song reminds us that it is better to descend than ascend. To ascend is contrary to what is reasonable in the case, while to descend is natural and right.
Legge: The meaning of this hexagram in which an excess of yin lines prevails, may be grasped by contrasting its image with that of hexagram number twenty-eight, Critical Mass, in which an excess of yang lines prevails. Here the idea is the prevalence of small or inferior powers, and the lesson to be learned is how to distinguish essentials from non-essentials. Is it ever good to deviate from the established course of procedure? The answer is that it is permissible only in small matters, but never in matters of import. Sometimes form may be dispensed with, but never substance, and the thing must always be done responsibly and with appropriate humility. The symbol of the bird is to teach humility -- it is better for it to descend, keeping near to where it can perch and rest, than to ascend into the homeless regions of the upper air.
NOTES AND PARAPHRASES
Judgment: Ground your flights of fancy.
The Superior Man bends over backwards to be correct.
Small Powers shows the preceding figure of Inner Truth turned inside-out. Here the magnetic lines are all on the outside -- uncontained and uncontrolled. The hexagram often reflects a situation in which the "archetypes": the passions, appetites, emotions, drives and instincts have left their proper places within the psyche and are flying free like birds escaped from the zoo. Most of the lines either depict the danger of such a situation or warn about how to control it.
In this inflated, compulsive state of identity, we and the drive are at our most harmful; the drive will unfold and we will act out its extreme, inappropriate and destructive side. In the process we get the worst of it, along with the other people involved. The wrong thing usually happens at the wrong time and in the wrong place. A capacity for moving toward differentiation and transforming the drive will not arise until the state of identity has been dissolved. This requires a confrontation of the drive as a Thou, as something that is not I, as something separate from ourselves. Only at this point can the inner dialogue begin. Until then the drive remains unconscious, primitive and destructive. Only after the identity has been dissolved by learning to experience the drive as an autonomous entity that is separate from the ego, do we get a chance to choose a right time and place and to develop the positive potential of the drive. E.C. Whitmont --The Symbolic Quest
Interestingly, the only line that seems to be correctly "out of its cage" is the second -- suggesting a situation in which an intuitive inner wisdom takes proper precedence over the usual firm correctness of "reason."