Languishing without loved ones
One gets bored without the others so one goes back to see them. taoscopy.com
Retreat33
Step back and reassess. Retreat to gain strength and clarity. Focus on inner resources, conserve energy, and observe quietly. Let go gracefully, avoid confrontation, and prepare for future action.
↓ Line 1
At the beginning of retreat, it is important to recognize the danger and avoid taking action that could lead to entanglement.
↓ Line 2
A firm and gentle retreat is secure and cannot be easily disrupted.
↓ Line 3
Hesitation in retreat can cause anxiety, but maintaining supportive relationships is beneficial.
↓ Line 4
Choosing to retreat wisely leads to positive outcomes for those who are virtuous, while it may harm those who are not.
↓ Line 6
A joyful and willing retreat leads to progress and success in all endeavors.
↓ Limitation60
Set boundaries and apply discipline to create balance and order in life. Prioritize moderation and clear limits for greater focus and harmony.
Original Readings
33 Retreat
Other titles: The Symbol of Retirement, Yielding, Withdrawal, Retiring, Wielding, Strategic Withdrawal, Inaccessibility, Disassociation from Inferior Forces, “When an opportunity for something better comes along, do not quarrel with an impossible situation.” -- D. F. Hook
Judgment
Legge:Retreatmeans successful progress. Advantage comes from firm correctness and attention to details.
Wilhelm/Baynes: Retreat . Success. In what is small, perseverance furthers.
Blofeld: Yielding. Success! Persistence in small things wins advantage. [Much of the teaching of the Book of Change is concerned with the wisdom of restraint or withdrawal as the best way of achieving our goal under certain circumstances; so this hexagram is not necessarily unfavorable to the wise. This is not a time when we can hope to achieve much; but attention to small matters will stand us in good stead later.]
Liu: Retreat. Success. To persist in small matters is of benefit.
Ritsema/Karcher:Retiring, Growing. The small: Harvesting Trial. [This hexagram describes your situation in terms of conflict and consequent seclusion. It emphasizes that withdrawing from the affairs at hand to conceal yourself in obscurity is the adequate way to handle it. To be in accord with the time, you are told to: retire!]
Shaughnessy: Wielding: Receipt; little beneficial to determine.
Cleary (1): Withdrawal is developmental. The small is beneficial and correct.
Cleary (2): Withdrawal is successful. Small benefit is correct.
Wu: Retreat indicates pervasion. It will be advantageous for the little men to be persevering.
The Image
Legge: A mountain beneath the sky -- the image of Retreat. The superior man keeps inferior men at a distance by his dignified bearing rather than hostility.
Wilhelm/Baynes: Mountain under heaven: the image of Retreat. Thus the superior man keeps the inferior man at a distance, not angrily but with reserve. [He does not hate him, for hatred is a form of subjective involvement by which we are bound to the hated object.]
Blofeld: This hexagram symbolizes mountains beneath the sky. The Superior Man, by keeping his distance from men of inferior character, avoids having to display wrath and preserves his dignity. [The component trigrams, symbolizing mountain and sky, indicate withdrawal to a solitary place when circumstances are unfavorable.]
Liu: The mountain beneath the sky symbolizes Retreat. The superior man keeps his distance from the inferior, not with anger, but with dignity.
Ritsema/Karcher: Below heaven possessing mountain. Retiring. A chun tzu uses distancing Small People. A chun tzu uses not hating and-also intimidating.
Cleary (1): There are mountains under heaven, which is inaccessible. Thus do superior people keep petty people at a distance, being stern without ill will.
Cleary (2): … Being strict without ill will.[Petty people can be useful, so there is no ill-will, but their pettiness cannot wield authority, so be strict. In terms of learning to be a sage, the celestial ruler is the master, and the physical body takes orders from it, so that the desires of the various parts of the body cannot cause disturbance.]
Wu: There is a mountain under heaven; this is Retreat. Thus the jun zi distances himself from the little men, not because of despising them, but because of maintaining his own esteem. [The difference between the jun zi and the little men is one of education and not of birth. Confucius was a teacher first and a philosopher second, for he said: “Education is classless.” Every one of us has the potential of becoming a sage.]
COMMENTARY
Confucius/Legge: There is progress in Retreat. The dynamic ruler in the fifth place receives a proper response from his correlate in line two. The action is in accordance with the requirements of the time because what is inferior is gradually increasing and advancing. The actions required during a Retreat are of great significance.
Legge: Retreat is the hexagram of the sixth month when the yin influence, represented by the two magnetic lines, has established a foothold. This suggests the growth of inferior and unprincipled men in the state, before whose advance superior men are obliged to retire. Yet the auspice of Retreat is not all bad. By firm correctness the threatened evil may be arrested to some extent. Ch'eng-tzu says: “Below the sky is the mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.”
Anthony: The correct time for retreat comes when others are not receptive to us, when delicacy of feeling is lost, when we begin to be attacked by doubt, or when our actions no longer yield progress. The person who can hold his ego in check has many creative moments open to him.
NOTES AND PARAPHRASES
Judgment: When carried out with shrewd discernment, Retreat is a strategy for success.
The Superior Man removes himself from disintegrating forces without calling attention to himself. He controls his weaknesses by maintaining his serious purpose.
With the possible exception of line two, there is very little ambiguity in the hexagram of Retreat. Without changing lines it is a clear injunction to remove yourself from an inferior situation, influence, emotion or way of thinking. The figure has certain affinities with hexagram number forty- four: Temptation which also depicts an inferior element encroaching from below.
To yield is to be preserved whole. Lao-tse
SUGGESTIONS FOR MEDITATION
Compare hexagrams number forty-four, Temptation; number thirty-three, Retreat; and number twelve, Divorcement; in that order. What are the next three logical hexagrams in the sequence, and what are the implications of the series as a whole?
Line 1
Legge: The first line, magnetic, shows a retiring tail. The position is perilous. No movement in any direction should be made.
Wilhelm/Baynes: At the tail in retreat. This is dangerous. One must not undertake anything. [Since the hexagram is the picture of something that is retreating, the lowest line represents the tail and the top line the head. In a retreat it is advantageous to be at the front.]
Blofeld: Withdrawal to the hindermost point -- trouble! It is useless to seek any goal or destination at such a time.
Liu: The tail in retreat. (Someone closely following.) Danger. No undertakings.
Ritsema/Karcher: Retiring tail, adversity. No availing-of possessing directed going.
Shaughnessy: Wield the tail; danger; do not herewith have any place to go.
Cleary (1): Withdrawing the tail is dangerous; don’t go anywhere with this.
Wu: To retreat in the rear is perilous. He should not undertake it.
COMMENTARY
Confucius/Legge: If no movement is made, what disaster can there be? Wilhelm/Baynes: If one undertakes nothing while exposed to the danger of the retreating tail, what misfortune could befall one? Blofeld: If you refrain from moving back so far what misfortune can overtake you? Ritsema/ Karcher: Not going wherefore calamity indeed. Cleary (2): If you do not go anywhere, what trouble will there be? Wu: How can retreat in the rear be perilous if he does not undertake it?
Legge: A retiring tail suggests the idea of the subject of the line hurrying away, which would only aggravate the evil and danger of the time.
NOTES AND PARAPHRASES
Siu: At the outset, the man is in a perilous position at the end of the retreating column still in contact with the enemy. No action should be undertaken under such circumstances.
Wing: Your position in the situation is in close proximity to an adversary. It would have been to your advantage to Retreat earlier. Do not take any action now, as it will only invite danger.
Anthony: Our ego keeps engaged with the negative power through looking at and examining the issue. We may be considering a compromise with the evil element, or remain involved with desire, fear, anger, impatience or anxiety. We must disconnect, not looking at the situation with our mind’s eye.
Editor: In vulgar English: "Your ass is exposed!" This suggests the analogy of being threatened by a barking dog -- the surest way to be bitten is to show fear and run. The best strategy is to remain as calm as possible, and then slowly back off. Ritsema/Karcher's definition of "adversity" includes the idea of a malevolent spiritual force: "pacifying or exorcizing such a spirit can have a healing effect."
The discreet man sees danger and takes shelter, the ignorant go forward and pay for it. Proverbs 22:3
A. You are exposed and vulnerable. Stay calm -- do nothing rash when exposed to threatening forces and you'll survive.
Line 2
Legge: The second line, magnetic, shows its subject holding her purpose as if by a thong made from the hide of a yellow ox, which cannot be broken.
Wilhelm/Baynes: He holds him fast with yellow ox-hide. No one can tear him loose.
Blofeld: He bound it with thongs of yellow ox-hide and no one could untie it.
Liu: If his will is strong, like yellow ox-hide, no one can dissuade him.
Shaughnessy: Uphold it using a yellow ox's bridle; no one will succeed in overturning it.
Cleary (1): Use the hide of a yellow ox to fasten this; no one can loosen it.
Wu: He holds fast to his decision with the hide of a yellow cow. Nobody can dissuade him.
COMMENTARY
Confucius/Legge: Her purpose is firm. Wilhelm/Baynes: This means a firm will. Blofeld: This symbolizes a powerful will.Ritsema/Karcher: Firm purpose indeed. Cleary (2): (This) means making the will firm. Wu: Indicates a firm will.
Legge:"Her purpose" in line two is the purpose to withdraw. The magnetic two responds correctly to the dynamic fifth line, and both are central. The purpose therefore is symbolized as in the text. The yellow color of the ox is introduced because of its being correct, and of a piece with the central place of the line.
NOTES AND PARAPHRASES
Siu: The man holds fast to the purpose of withdrawal but with due moderation.
Wing: You lack sufficient strength to make a complete withdrawal. If you can maintain a strong desire to Retreat or align yourself with one in a position to guide you, you can make your escape.
Anthony : Our own inferiors want, and ultimately have a right to justice. Justice may not, however, be procured through the demands and leadership of our ego. It will come about only through the firm leadership of our superior self, which through perseverance and disengagement, wins the help of the hidden world.
Editor: There is a fair amount of ambiguity in this line, and the meaning can fluctuate according to circumstances. Most translations refer to "will" or "purpose" in either the line or its Confucian commentary -- this is a reference to the strong ox-hide. Because the meaning of the hexagram is derived from the symbolism of inferior forces encroaching from below (which includes this line), it could be interpreted as a tenacious negative influence operating in the situation. "Will" associated with an inferior entity could relate to the uncanny power of instincts and passions within the psyche. On the other hand, the ox-hide is yellow, and this is the color of the mean. The line is also central with a proper correlate, so the auspice can also be positive. Wilhelm comments that it symbolizes an inferior man who wants to change his status, and holds fast to the superior man above him. He likens the situation to Jacob's battle with the angel in Genesis 32:
And there was one that wrestled with him until daybreak who seeing that he could not master him, struck him in the socket of his hip, and Jacob's hip was dislocated as he wrestled with him. He said, "Let me go, for day is breaking." But Jacob answered, "I will not let you go unless you bless me." He then asked, "What is your name?" "Jacob," he replied. He said, "Your name shall no longer be Jacob, but Israel, because you have been strong against God, you shall prevail against men."
A. By holding fast to a superior principle, a weak element escapes from danger.
B. The image of an entrenched inferior power.
Line 3
Legge: The third line, dynamic, shows one retiring but bound -- to his distress and peril. If he were to deal with his binders as in nourishing a servant or concubine, it would be fortunate for him.
Wilhelm/Baynes: A halted retreat is nerve-wracking and dangerous. To retain people as men-and maidservants brings good fortune.
Blofeld: Yielding under constraint results in ills and trouble, but there is good fortune in store for those who are supporting servants and concubines.
Liu: Retreat with entanglements is dangerous and leads to illness. Take care of women and subordinates. Good fortune.
Shaughnessy: Do the wielding; there is sickness; danger; keeping servants and consorts is auspicious.
Cleary (1): Entangled withdrawal has affliction, but it is lucky in terms of feeding servants and concubines.
Cleary (2): Entangled in withdrawal, there is affliction and danger, but feeding servants and concubines leads to good results.
Wu: The retreat is tied to a string. It will be ominous to have illness, but auspicious to have maids and servants.
COMMENTARY
Confucius/Legge: The peril is due to distress and exhaustion. A great affair cannot be dealt with in this way. Wilhelm/Baynes: The danger of a halted retreat is nerve- wracking; this brings fatigue. "To retain people as men-and maidservants brings good fortune." True enough, but one cannot use them in great things. Blofeld: The evils referred to here are those attendant on extreme fatigue. Though supporting servants and concubines brings good fortune, it does not lead to achieving anything of consequence. [Seemingly, Confucius, always inclined to be austere, does not altogether approve of this type of good fortune.]Ritsema/Karcher: Possessing afflicting weariness indeed. Not permitting Great Affairs indeed. Cleary (2): Affliction and exhaustion. Not suitable for great works. Wu: Illness can be wasting. No big business is achievable.
Legge: Line three has no proper correlate in line six, and he allows himself to be entangled and impeded by the first and second lines. Because he is too familiar with them they are presumptuous and fetter his movements. He should keep them at a distance.
Wu: The subject of this yang position feels that he is attached to the occupant of the second (line), a yin position. This sentimental attachment, symbolized here as the string attachment, hinders his freedom to retreat. Under these circumstances it is all right for him to handle small matters, such as hiring domestic help, but no big business.
NOTES AND PARAPHRASES
Siu: The man loses his freedom of action during retreat. The hangers-on impede and fetter his movements. The expedient course of action is to employ them in such a way as to retain the initiative. But he must maintain an appropriate distance from them and not rely on expedient actions of this kind in dealing with important matters.
Wing: You've been held back from Retreat and consequently are in the center of a difficult situation. Inferior persons or ideals may surround you. They can be used to insulate you from further difficulties, but you can accomplish nothing significant while fettered by inferior elements.
Editor: The image suggests being held back by inferior or subordinate forces within the situation. Ritsema/Karcher explain that "Possessing afflicting adversity" can connote "a spirit that seeks revenge by inflicting suffering on the living. Pacifying or exorcizing such a spirit can have a healing effect." (I have received this line when exactly that meaning was implied in the query.) Psychologically, sublimation is indicated. This is the art of making negative energy "sublime," i.e.: positive. "Servants and concubines" sometimes symbolize subconscious complexes: their libido can be either positive or negative, depending upon how it is treated. Remember that the proper nourishment of libido is not the same as indulging it.
For the body is a source of endless trouble to us by reason of the mere requirement of food; and is liable also to diseases which overtake and impede us in the search after true being; it fills us full of loves, and lusts, and fears, and fancies of all kinds, and endless foolery, and in fact, as men say, takes away from us the power of thinking at all. Whence come wars, and fightings, and factions? Whence but from the body and the lusts of the body? Plato -- Phaedo
A. Encumbered and exhausted -- make the most of whatever advantages you have to harmonize the situation.
B. Sublimate, placate or otherwise transform inferior forces to serve your higher purposes.
C. "When life gives you lemons, make lemonade."
Line 4
Legge: The fourth line, dynamic, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune. An inferior man cannot attain to this.
Wilhelm/Baynes: Voluntary retreat brings good fortune to the superior man and downfall to the inferior man.
Blofeld: Withdrawal for good reasons -- for the Superior Man, good fortune; for people of mean attainments, misfortune!
Liu: Voluntary retreat is good fortune for the superior man, but not for the inferior man.
Ritsema/Karcher: Loving Retiring. A chun tzu significant. Small People obstructing.
Shaughnessy: Good wielding; for the gentleman auspicious, for the little man negative.
Cleary (1): A superior person who withdraws well is fortunate, an inferior person is not.
Cleary (2): Developed people who withdraw in the right way are fortunate; petty people are not.
Wu: To retreat from what he is fond of is easy for a Jun zi, but not so for a little man.
COMMENTARY
Confucius/Legge: A superior man retires notwithstanding his likings; an inferior man cannot attain to this. Wilhelm/Baynes: The superior man retreats voluntarily; this brings downfall for the inferior man. Blofeld: For when, quite rightly, the Superior Man withdraws, lesser men are bound to suffer. Ritsema/ Karcher: A chun tzu lovingly Retiring. Small People obstructing indeed. Cleary (2): Developed people withdraw well; petty people do not. Wu: The Jun zi uses retreat to his advantage, but the little man doesn’t.
Legge: Line four has a proper correlate in the magnetic first line, but as four is the first line in the upper trigram of Strength, he is free to exercise his choice.
NOTES AND PARAPHRASES
Siu: The man withdraws, despite his desire to do otherwise. The superior man can retreat in a friendly way, adjusting to the situation, and retaining his convictions. The inferior man is unable to do this.
Wing: If you recognize the moment for Retreat, be certain that you do so with the proper attitude -- that is, willingly. In this way you will adjust easily and progress in your new environment. Those who are filled with emotional turmoil during withdrawal will suffer greatly.
Editor: Psychologically interpreted, to "retire notwithstanding one's likings" is to exercise willpower over an inferior impulse for the good of the Work. The image suggests that you have the requisite strength to do this. It is a truism that when positive libido is withdrawn from something, unsupported inferior forces must wane.
The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses the end. Katha Upanishad
A. Despite your desires, abandon your proposed plan of action. To ignore temptation strengthens the will and robs weakness of its power.
Line 6
Legge: The sixth line, dynamic, shows its subject retiring in a noble way. It will be advantageous in every respect.
Wilhelm/Baynes: Cheerful retreat. Everything serves to further.
Blofeld: A "sleek" withdrawal -- everything is favorable! [The Chinese commentators suggest that this means going to live in retirement. They add that the phrase also implies excellent health.]
Liu: Retreat after success. Everything is favorable.
Ritsema/Karcher: Rich Retiring, without not Harvesting.
Shaughnessy: Fattened wielding; there is nothing not beneficial.
Cleary (1): Rich withdrawal is wholly beneficial.
Cleary (2): Withdrawal of the rich is beneficial to all.
Wu: Retreat at his leisure is never disadvantageous.
COMMENTARY
Confucius/Legge: He who does so has no doubts about his course. Wilhelm/ Baynes: Because there is no longer any possibility of doubt. Blofeld: In this case, there cannot be the smallest doubt. [I.e. not the smallest doubt as to the wisdom of withdrawal.] Ritsema/Karcher: Without a place to doubt indeed. Cleary (2): Wu: His mind is free from doubt.
Legge: Line six is dynamic, with no correlate in line three to detain him. He vigorously and happily carries out the idea of the hexagram.
NOTES AND PARAPHRASES
Siu: No doubt exists as to the need for retirement. The man resigns in a gracious manner.
Wing: You are sufficiently removed from the situation and able to Retreat without guilt or doubt. Here you are blessed with great good fortune. You will find rewarding success in your endeavors.
Editor: The image suggests that you already know what to do in the situation at hand -- remove yourself without further ado.
It is because [the Sage] does not contend that no one in the world can contend against him. Lao-Tse
A. You can remove yourself from the situation at hand with a clear conscience.
B. Do not hesitate to abandon an inferior idea immediately.
C. Image of a high-minded or spiritually motivated withdrawal.
60 Limitation
Other titles: Restrictive Regulations, Restraint, Regulations, Articulating, Receipt, Restraining, Containment
Judgment
Legge:Restrictive Regulations bring progress and success, but if they are severe and difficult they cannot be permanent.
Wilhelm/Baynes:Limitation. Success. Galling limitation must not be persevered in.
Blofeld:Restraint -- success! It is wrong to persist in harsh restraint.
Liu: Limitation. Success. Bitter limitation should not be continued.
Ritsema/Karcher:Articulating, Growing. Bitter Articulating not permitting Trial. [This hexagram describes your situation in terms of confused relations. It emphasizes that making limits and connections clear, particularly through speech, is the adequate way to handle it...]
Shaughnessy: Receipt. Withered moderation; one may not determine.
Cleary (1):Discipline is developmental, but painful discipline is not to be held to. [Discipline means having limits that are not to be exceeded. This hexagram represents practicing obedience in unfavorable circumstances, adaptably keeping to the Tao. The situation may be up to others, but creation of destiny is up to oneself. When discipline gets to the point of inflicting suffering, it brings on danger itself even where there was no danger; you will only suffer toil and servility which is harmful and has no benefit.]
Cleary (2): Regulation is successful, but painful regulation is not to be held to.
Wu: Regulation indicates pervasiveness. Excessive regulation should not be obstinately pursued. [Sometimes the meaning of conservation or moderation is implied. Although the idea of regulation is convincing, it should not be applied blindly without regard to conditions.]
The Image
Legge: Water over a lake -- the image of Restrictive Regulations. The superior man constructs methods of numbering and measurement, and examines the nature of virtuous conduct.
Wilhelm/Baynes: Water over lake: the image of Limitation. Thus the superior man creates number and measure, and examines the nature of virtue and correct conduct.
Blofeld: This hexagram symbolizes water held in a dyke above a marshy lake. The Superior Man employs a system of regulations in his plans for the widespread practice of virtue.
Liu: Water above the lake symbolizes Limitation. The superior man devises number and measure, and measures conduct and virtue.
Ritsema/Karcher: Above marsh possessing stream. Articulating. A chun tzu uses paring to reckon the measures. A chun tzu uses deliberating actualizing-taoto move.
[Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary (1): There is water over a lake, regulated. Thus superior people determine measures and discuss various actions.
Cleary (2): … Leaders establish numbers and measures, and consider virtuous conduct.
Wu: There is water above the marsh; this is Regulation. Thus, the jun zi enacts statutes and deliberates virtues. [A study of the limits and merits will avert difficulties.]
COMMENTARY
Confucius/Legge: Progress and attainment are seen in the equally divided dynamic and magnetic lines, with the dynamic lines in the central places. If the regulations are severe and difficult, the course of action will come to an end. We see a cheerful attitude directing the course amidst peril. The rules are correctly initiated by the ruler in the fifth place. Heaven and earth observe their regular cycles and complete the four seasons. When rulers frame their laws according to just limitations, the resources of the state suffer no injury, and the people receive no hurt.
Legge: The written Chinese character which denotes Restrictive Regulations means the regular division of a whole, such as the division of the seasons of the year into ninety-day periods clearly marked by the solstices and equinoxes. Whatever makes regular division may be denominated by a "restrictive regulation," and there enter into it the ideas of ordering and restraining. The hexagram deals with the regulations of government enacted for the guidance and control of the people. An important point is made that these regulations must be adapted to the circumstances and not made too strict and severe.
Ch'eng-tzu says on the Image: "The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceeds that amount, it overflows. This gives us the idea of Restrictive Regulations."
NOTES AND PARAPHRASES
Judgment: Restrictive Regulations are necessary for growth, but severe restriction must itself be limited.
The Superior Man differentiates his options in relation to the goals of the Work.
The Work itself is nothing if not a rigid structure imposed upon one's life -- a "restrictive regulation" of the ego's illusion of freedom of choice. Ordinary people insist that their lives are ordered by the intelligent exercise of free will, but this "freedom" is more commonly just a rationalization for the activity of autonomous complexes. No one can look objectively at the current state of the world and seriously claim that it reflects either rational order or balanced perception. Collective human experience on this planet is determined by the whims of archetypal forces expressing themselves through the unconscious psyches of six-billion people.
The Work then, is a restrictive regulation of these autonomous forces -- it is a limitation, a containment of the expression of instinct and desire. We are reminded of the alchemical vessel which is hermetically sealed to prevent its contents from escaping before they have been transmuted into gold. If the alchemist miscalculates his "methods of numbering and measurement" the vessel becomes a kind of bomb: the seal breaks, the contents explode, and the Work is ruined. This is what is meant by "if the regulations are severe and difficult, the course of action will come to an end." If we restrict the contents of the vessel beyond their capacity for confinement the psyche boils over in some degree of rebellion. This is no minor thing -- depending on the circumstances, severe psychotic reactions can be created in this manner.
On the other hand, the ego thinks that all but the most minor restrictions are severe and difficult, and it is constantly on the verge of rebellion. As always, it is the Self which must determine how far the restrictive regulations can be taken. From its perspective outside of spacetime it is best able to determine how much pressure the psyche can take -- frequently it is far more (or sometimes far less) than the ego thinks possible.
The Confucian commentary observes: "We see a cheerful attitude directing the course amidst peril." This refers to the lower trigram of Cheerfulness encountering the upper trigram of Peril or Danger. The restrictions of the Work are more often than not unpleasant and risky, constantly verging on some kind of an explosion. An attitude of cheerful acceptance enables one to survive these difficult trials. This is an extremely important concept, because without it one can all too easily fall into a suicidal despair. The Work can become an impossible burden unless one learns how to approach stress and hardship with an almost irreverent sense of humor. (This in itself is an essential lesson about how to purge the ego of its myopic notions of what it will and will not "accept" in life.)
There is an old Zen proverb that says: "Hell, also, is a place to live in." The message is clear: be of good cheer, because without it you are sure to fail.
The seeming inevitability of conflict among the archetypal "powers" can cause us to experience life as a hopeless, senseless impasse. But the conflict can also be discovered to be the expression of a symbolic pattern still to be intuited. It can be lived as if it were a drama, the play of life or of the gods, for the purpose of experiencing an ultimate meaning ... When one can feel with Goethe that "everything transient is but a symbol," then meaning can be found not only in creativity, joy and love but also in impasse, suffering and conflict. Then life can be lived as a work of art. E.C. Whitmont -- The Symbolic Quest