One refuses to face reality, so others carry out the appropriate measures. taoscopy.com
Following17
Flow with changes, adapt to circumstances, and align with others for mutual support.
↓ Line 3
Aligning with strength and wisdom leads to fulfillment. Consistent effort is beneficial.
↓ Line 4
Success comes from following, but blind persistence can lead to trouble. Sincerity and clarity prevent blame.
↓ Line 5
Sincerity in pursuing what is good leads to favorable outcomes.
↓ Line 6
Strong alliances and loyalty lead to recognition and honor.
↓ Grace22
Refinement and grace enhance your presence. Focus on beauty and elegance in actions, but do not let appearance overshadow substance. Simplicity often holds the truest value.
Original Readings
17 Following
Other titles: According With, Acquiring Followers, Adapting, Adjusting, To Accord With, To Accompany, Concordance, Conformance to The Work, "Learn to serve in order to rule. Quit the old ways." -- D.F. Hook
Judgment
Legge: Following indicates successful progress and no error through firm correctness.
Wilhelm/Baynes: Following has supreme success. Perseverance furthers. No blame.
Blofeld:Following. Sublime success! Righteous persistence brings reward -- no error! [This sublime success comes, of course, only to those who follow what is right, namely the will of heaven or of those whose own will embodies it.]
Liu:Following. Great success. It is of benefit to continue. No blame.
Ritsema/Karcher: Following. Spring Growing Harvesting Trial.
Without fault. [This hexagram describes your situation in terms of being impelled or drawn into moving forward. It emphasizes that yielding to the impulse by accepting guidance is the adequate way to handle it. To be in accord with the time, you are told to: follow!]
Shaughnessy:Following: Prime receipt; beneficial to determine; there is no trouble.
Cleary (1):Following is greatly developmental: it is beneficial if correct; then there is no fault.
Cleary (2): Following is very successful, etc.
Wu: Following is primordial, pervasive, prosperous, and persevering. There will be no blame.
The Image
Legge: Thunder in the marsh: the image of Following. The superior man, in accordance with this, at nightfall enters his house and rests.
Wilhelm/Baynes: Thunder in the middle of the lake: the image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.
Blofeld: This hexagram symbolizes thunder rumbling within a swamp! When darkness falls, the Superior Man goes within and rests peacefully. [The component trigrams can be read as thunder and marsh, but also as movement and joy. In the Book of Change, joy is frequently associated with willing obedience to and glad acceptance of what is right.]
Liu: Thunder in the lake symbolizesFollowing. In the evening, the superior man rests and relaxes in his home.
Ritsema/Karcher: Marsh center possessing thunder. Following. A chun tzu uses turning-to darkening to enter a reposing pause.
Cleary (1): There is thunder in the lake, Following. Thus do superior people go inside and rest when the sun goes down.
Cleary (2): … Leaders go in and rest at sundown.
Wu: Thunder in the marsh is the symbol of Following. Thus the jun zi retires toward the twilight of the day.
COMMENTARY
Confucius/Legge: In Followingthe dynamic trigram places itself under the magnetic. We see in them the attributes of Movement and Pleasure. Through firm correctness all under heaven will be found following at such a time.
Legge: Following comes after Enthusiasm, the symbol of harmony and satisfaction. When these conditions prevail men are sure to follow. The hexagram includes the ideas of both following others and being followed by others.(Emphasis mine, Ed.) The good auspice is due to this flexibility, but in either instance the following must be guided by a reference to what is correct. The lower trigram of Movement represents the eldest son, and the upper trigram of Pleasure represents the youngest daughter. The strong places itself under the weak -- esteeming others higher than himself, and giving the idea of following. The union of Movement with Pleasure suggests the same idea.
NOTES AND PARAPHRASES
Judgment: Following means advancement through willpower.
The Superior Man rests on his inner virtue.
In Following, the trigram of Movement "follows" the trigram of Cheerfulness: independent action subordinates itself and allows itself to be led by cheerful obedience. In terms of the Work, this symbolizes our willingness to "follow" or adhere to its principles. Psychologically interpreted, Followingmeans the compliant subordination of ego-autonomy to the Great Work of psychic integration.
Blofeld points out that the trigram of Joy, or Cheerfulness is often associated with "willing obedience to and glad acceptance of what is right." Hence the cheerful following of the intent of the Self. He explains the role of the superior man in the Image as: "It is not hard to see the connection between following and resting peacefully; for, once we have given our allegiance to others [the Self], we no longer have to worry about what should be done."
At seventy ... Confucius allowed his mind to follow whatever it desired, yet everything he did was naturally right of itself. His actions no longer needed a conscious guide. He was acting without effort. This represents the last stage in the development of the sage. Fung Yu-Lan -- A Short History of Chinese Philosophy
When received without changing lines this hexagram often takes the meaning of: "To accord with" -- in such instances the answer is an affirmation to your query.
Line 3
Legge: The third line, magnetic, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks, but it will be advantageous to adhere to firm correctness.
Wilhelm/Baynes: If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
Blofeld: He belongs to (i.e. is of service to) the adult and loses the boy. By following the former, he gains what he desires. It is advisable to make no move but to remain determined.
Liu: By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits.
Ritsema/Karcher: Tied-to the respectable husband. Letting-go the small son. Following possessing seeking, acquiring. Harvesting: residing in Trial.
Shaughnessy: Tying the senior fellow, losing the little son; in following there is the seeking to get; beneficial to determine about dwelling.
Cleary (1): Involved with the adult, one loses the child. Following with an aim, one gains. It is beneficial to abide in rectitude.
Cleary (2): … It is good to remain correct.
Wu: She clings to her husband, but loses her child. Although she gets what she asks for, she will be privileged to remain persevering.
COMMENTARY
Confucius/Legge: By the decision of his will, he abandons the youth below. Wilhelm/Baynes: One's will gives up the one below. Blofeld: He is willing to give up what is inferior. Ritsema/Karcher: Below, purpose stowed-away indeed. Cleary (2): One’s aspiration leaves the low behind. Wu: Because she has given up her aspiration to hold on to what is below.
Legge: Line three is magnetic, but follows the dynamic line above it, thus abandoning the first line. This is just the opposite of the situation of the second line. It is magnetic, however, and line four is not its proper correlate: hence the conclusion of the paragraph is equivalent to a caution.
NOTES AND PARAPHRASES
Siu: The man joins with superior people and parts company with the superficial and the inferior.
Wing: You will find yourself parting ways with former inferior elements in your life as you make contact with worthwhile persons or ideals. By firmly following the superior path you will find what you are looking for, while your strength of character will greatly benefit.
Editor: The context of this line prevents using the gender symbolism employed in this book. It is opposite in meaning to line two, and unambiguous.
The divine principle in man, which constitutes him a human being, and by which he is eminently distinguished from the animals, is not a product of the earth, nor is it generated by the animal kingdom, but it comes from God; it is God, and is immortal, because, coming from a divine source, it cannot be otherwise than divine. Man should therefore live in harmony with his divine parent, and not in the animal elements of his soul. Man has an Eternal Father who sent him to reside and gain experience in the animal principles, but not for the purpose of being absorbed in them. Paracelsus -- DeFundamento Sapientiae
A. The image suggests a growth in perception. One exchanges an immature belief or attitude for a mature one.
Line 4
Legge: The fourth line, dynamic, shows us one followed and obtaining adherents. Though he is firm and correct, there will be evil. If he is sincere however in his course, and make that evident, into what error will he fall?
Wilhelm/Baynes: Following creates success. Perseverance brings misfortune. To go one's way with sincerity brings clarity. How could there be blame in this?
Blofeld: Following someone with an ulterior motive -- persisting in this course would bring misfortune. But, if as he goes his way he makes sincerity his beacon, what harm can come to him?
Liu: Success is gained by following. But to continue brings misfortune. Going the correct way leads to glory (brightness). How can there be blame?
Ritsema/Karcher: Following possessing catching. Trial: pitfall. Possessing conformity, locating-in tao uses brightening. Wherefore faulty? [Possessing conformity: "Inner and outer are in accord; confidence of the spirits has been captured..."]
Shaughnessy: In following there is a catch; determination is inauspicious. There is a return on the way; at the end of brightness, what trouble is there?
Cleary (1): Following has gain. Even if right, it is inauspicious. Truthfully remaining on the path, using understanding, what blame is there?
Cleary (2): Following gains, but it bodes ill even if right. Having faith in the way, thereby understanding, what fault is there?
Wu: To have a following may be advantageous. Despite perseverance, it will be foreboding. With confidence in his course, he can explain his intention. What blame can there be?
COMMENTARY
Confucius/Legge: "He is followed and obtains adherents" -- according to the idea of the hexagram, this is evil. "He is sincere in his course" -- showing his intelligence, and leading to achievement. Wilhelm/Baynes: This bodes misfortune...This brings clear-sighted deeds. Blofeld: Following others with ulterior motives is surely evil; whereas sincerity along the way produces brilliant results. Ritsema/Karcher: One's righteousness: pitfall indeed... Brightening achieving indeed. Cleary (2): When following gains, the meaning is inauspicious. Having faith in the way, the understanding is successful. Wu: With confidence in his course, he can be successful.
Legge: Line four is dynamic, and in the place of a minister next to the ruler in line five. His having adherents will be injurious to the authority of the supreme ruler, and only sincere loyalty will save him from error and misfortune.
NOTES AND PARAPHRASES
Siu: The man acquires followers who flatter, scheme, and act subservient to seek personal gains. There is a chance that he will become dependent on them because of gratifying associations, which will detract from his authority in his position of influence. He must see through such adherents and free himself from egotistical encumbrances.
Wing: Those whom you appear to influence actually have ulterior motives in their allegiance to you. Look beyond the current flattering situation into your original principled aim. Strive to act independently.
Editor: The line is a clear warning about being corrupted by the projections of others. Viewed objectively, the ego is only a temporary personality created for the purpose of transforming psychic energy – a transitional tool or vessel emanated into matter by the Self for one brief lifetime. It is only a servant--never a master. Long dedication to the Work can concentrate power which the ego may be tempted to use for its own benefit--a dangerous seduction which can only harm the Work.
By permitting credulous and vulgar admirers to congregate about thee, there is liability of falling into the error of becoming puffed up with worldly pride. Guru Gampopa --Precepts of the Gurus
A. Don't let power go to your head. Sincerity prevents ego-trips.
B. Beware of elements which would distract you from the Work. That which seems "reasonable" is often just the voice of a demon: a temptation for the misuse of power.
C. What worked previously is now obsolete. A new strategy is now appropriate.
Line 5
Legge: The fifth line, dynamic, shows us the ruler sincere in fostering all that is excellent. There will be good fortune.
Wilhelm/Baynes: Sincere in the good. Good fortune.
Blofeld: Confidence is admirable -- good fortune! [ Confidence in the context of this hexagram implies perfect trust in those we follow.]
Liu: There is confidence in goodness. Good Fortune.
Confucius/Legge: His position is correct and in the center. Wilhelm/ Baynes: The place is correct and central. Blofeld: The suitable position of this line. Ritsema/Karcher: Situation correctly centering indeed. Cleary (2): Because the state is correctly balanced. Wu: Because his position is correct and central.
Legge: Line five is dynamic in his central and correct place, with line two as a proper correlate. Hence the auspicious symbolism.
NOTES AND PARAPHRASES
Siu: The ruler fosters excellence, which brings on good fortune.
Wing: If you sincerely insist upon the very best, the chances are that you will get it. Set your sights high. Good fortune.
Editor: Wilhelm points out that the ruler in line five "follows" the sage in line six, who represents the way of heaven -- or, in our terms, the ideals of the Work. When the "ruler" (psychologically in this case, the ego) follows the way of heaven (the Work), then his subjects (inner aspects) will follow him, and the kingdom (psyche) will prosper.
Everything that happens to us, properly understood, leads us back to ourselves; it is as though there were some unconscious guidance whose aim it is to deliver us from all ties and all dependence and make us dependent on ourselves. Jung --Letters
A. Your attitude is in accordance with the advancement of the Work.
Line 6
Legge: The sixth line, magnetic, shows us that sincerity held and clung to, yea, and bound fast. We see the king with it presenting his offerings on the Western Mountain.
Wilhelm/Baynes: He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.
Blofeld: He obtained people's allegiance and his followers clung to him. During the time he spent on the Western Mountain, the King made sacrifice.
Liu: Deeply involved with one's fellows, one tries to continue. The King offers the Western Mountain.
Ritsema/Karcher: Grappling, tying-to it. Thereupon adhering holding-fast-to it. The king availing-of Growing tending- towards the Western mountain.
Shaughnessy: Grabbing and tying him, and thereafter binding him; the king uses aromatic grass on the western mountain.
Cleary (1): Binding and tying up; the king sacrifices on west mountain.
Cleary (2): In a binding involvement, the king sacrifices on the western mountain.
Wu: He is constrained and bound in order to follow. May a king make offerings to the gods of the western mountain.
COMMENTARY
Confucius/Legge: The idea of the hexagram has reached its extreme development. Wilhelm/Baynes: At the top it ends. Blofeld: Those above us have exhausted their merit. Ritsema/Karcher: Exhausting the above indeed.
Cleary (2): This is the upper impasse of involvement. Wu: Because he has reached the upper limit.
Legge: The concept of Followingreaches its highest representation in the topmost line. The action, directed by the most sincere devotion to what is right, influences both men and spiritual beings. The Western Mountain is Mt. Khi, at the foot of which was the original settlement of the house of Kau in 1325 B.C.
NOTES AND PARAPHRASES
Siu: The sage, who is retired, is recalled by the king because of his unique qualifications. The faithful and effective subject is rewarded.
Wing: You are called upon, by virtue of your wisdom and expertise, to lead another. You will unquestionably become involved, but you will be rewarded for your unselfish commitment.
Editor: Psychologically, Legge's commentary suggests the idea of devotion and sacrifice uniting forces in both conscious and unconscious realms of the psyche. The Confucian commentary suggests that the principle of Followingcomes to an end when ego and Self merge. To offer a sacrifice on the peak of the Western mountain: a high spiritual place where the sun sets (an image of the completed Work), implies this. Getting this line doesn't mean the Work is literally completed (it never is in this space-time dimension), but that you have probably integrated some significant inner complexes. Compare this line with 46:4.
The surrender of the limited purposes of the ego to the much larger goals of the Self -- goals within which the lesser egoic purposes are in fact meaningfully encompassed -- does not do away with the sense of freedom. On the contrary, only by subordinating the limitations of the ego to the Self do we truly justify our freedom and do we meaningfully validate our responsibility for our actions and decisions. S.A. Hoeller -- The Gnostic Jung
A. Devotion to the Work brings unity to the psyche.
22 Grace
Other titles: Grace, The Symbol of Decoration, Elegance, Gracefulness, Luxuriance, Adorning, Public Image, Adornment, Beauty, Conceit, Vanity, Veneer, Façade, Manners, Embellishment, Superficiality, Superficial Appearances, Form vs. Function, "Art," Ego-trips, "Often refers to conceit, vanity or beauty. It stresses that the content is more important than the outward appearance." -- D.F. Hook
Judgment
Legge: Persona should be given its due, but there is no advantage in allowing it to advance and take the lead.
Wilhelm/Baynes:Grace has success. In small matters it is favorable to undertake something.
Blofeld: Elegance. Success! Some small advantage can be derived from having a particular goal (or destination). [The implication is that the advantage is not sufficient to make it worth while to seek that goal or destination unless no special difficulty or inconvenience is involved. The arrangement of the lines in this hexagram is very similar to that in the previous one, but it is adjudged much more suitable. The general idea is that, like nature, we should conform to a regular and well ordered pattern of behavior which, since we are human beings and not mere animals, involves a high degree of refinement. From the point of view of divination, it would seem that this is a time to watch carefully so as to learn how those involved in the situation think and behave, the better to influence them for the good when the opportunity arises.]
Liu:Gracefulness, success. Small undertakings benefit.
Ritsema/Karcher: Adorning , Growing. The small, Harvesting: possessing directed going. [This hexagram describes your situation in terms of its outward presentation. It emphasizes that building intrinsic value by embellishing appearance and displaying valor is the adequate way to handle it...]
Shaughnessy: Luxuriance : Receipt; a little beneficial to have someplace to go.
Cleary (1):Adornment is developmental. It is beneficial to go somewhere in a minimal way.
Cleary (2):Adornment is successful. It is beneficial to go somewhere in a small way.
Wu:Adornment is pervasive and shows small advantage of an undertaking. [Adornment does not change the nature of what it adorns, but merely makes what it adorns appear more attractive. In other words, the change is mostly superficial but not substantive…]
The Image
Legge: Fire at the foot of the mountain -- the image of Persona. Thus the superior man adorns his rule with grace, but makes important decisions in conformance with higher laws.
Wilhelm/Baynes: Fire at the foot of the mountain: the image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
Blofeld: This hexagram symbolizes fire at the foot of a mountain. The Superior Man, desiring to ensure the enlightened functioning of the various departments of state, dare not make light decisions regarding legal matters. [The component trigrams, fire below mountain, suggest a brilliance which cannot be perceived from afar. The Chinese commentators go on to suggest that this symbolizes a firm and somewhat severe exterior which hides brilliance and the beauty within. For purposes of divination, this should be taken as a pattern for our comportment in the matter at issue.]
Liu: Fire illuminates the base of the mountain symbolizing Gracefulness. Thus the superior man clarifies ordinary affairs, but does not judge lawsuits.
Ritsema/Karcher: Below mountain possessing fire. Adorning. A chun tzu uses brightening the multitudinous standards without daring to sever litigating.
Cleary (1): There is fire below the mountain, adorning it. Thus do superior people clarify governmental affairs, without presumptuous adjudication. [What superior people see in this is that just as the light of a fire below a mountain is not great, when people are lacking in capacity their vision is not far reaching; therefore the superior people administer and clarify the simple matters of governmental affairs, and do not act presumptuously in difficult matters of adjudication… Not judging presumptuously thus has the meaning of respect for life.]
Wu: There is fire at the foot of the mountain; this is Adornment. The jun zi brings openness to administering civil affairs, but refrains from judging cases in criminal litigation.
COMMENTARY
Confucius/Legge: In Persona we see the magnetic central line ornamenting the dynamic lines of the lower trigram, and hence it is said that ornament should have free course. On the other hand, the dynamic top line ornaments the magnetic lines of the upper trigram, and hence it is said that there will be little advantage if ornament is allowed to advance and take the lead. The elegance and intelligence of the lower trigram is regulated by the restraint of the upper trigram. This suggests the observances which adorn human society. We observe the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We observe the ceremonial customs of society, and understand how transformation is accomplished in the world.
Legge: Persona is the symbol of what is ornamental and of the act of adorning. As there is adornment in nature, so should there be in society, but its place is secondary to that which is substantial.
The K'ang-hsi editors say that the magnetic line coming and ornamenting the two dynamic lines in the lower trigram shows how substantiality should have the benefit of ornamentation. The dynamic line ornamenting the two magnetic lines in the upper trigram shows how ornamentation should be restrained by substantiality. Ornament has its use, but it should be kept in check.
The figures of the sky are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, etc. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men.
"A mountain," says Ch'eng-tzu, "is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all out in beauty. This gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course, but great matters of judgment demand the simple, unadorned truth.”
NOTES AND PARAPHRASES
Judgment: There's nothing wrong with showing a little style, but don't become so identified with a role that it makes your decisions for you.
The Superior Man displays wit and charm when that is appropriate, but relies upon shrewd discernment when making serious choices.
Confucius points out the correct attitude for this hexagram in his third sentence -- the elegant intelligence, or "brilliant wit" of the lower trigram is being "sat on" by the mountain of the upper trigram. Brilliant wit is often just an "ornament" to make one look clever in the company of others. Like seasoning on food, a little bit ofPersona or ornamentation is life-enhancing, but too much curry powder overwhelms the meal.
Jung's conception of the Persona points out the fact that it is a major vehicle for the complexes to express themselves under the guise of social interaction:
(The Persona) is only a mask for the collective psyche, a mask that feigns individuality, and tries to make others and oneself believe that one is individual, whereas one is simply playing a part in which the collective psyche speaks. Jung -- The Relations between the Ego and the Unconscious
For an urban shipping clerk to wear cowboy clothes may be a legitimate expression of his personality, or it may be the only outlet available for repressed portions of his psyche. When he begins driving a pickup truck and frequenting Country-Western bars we might suspect that his role is playing him and the real Self is being masked by excessive ornamentation orPersona.
The person cannot be more than an instrument for the manifestation of the self. But people get so attached to their mask that they cannot free themselves from it any more ... They make a king out of the servant and separate themselves from their true being. They force their higher self into exile, into the unconscious. Elisabeth Haich --Initiation
To receive this hexagram without changing lines suggests that perhaps you are more focused on form than meaning, or that superficial appearances are concealing something more substantive in the situation. Look deeper – what’s really going on?