Not caring about the opinion of others
One contemplates one's work without knowing if others will appreciate it. taoscopy.com
Obstruction39
Obstacle to progress; seek guidance.
↓ Line 3
Recognizing when to retreat is wise. Returning to a safer position can prevent further difficulties.
↓ Line 4
By seeking collaboration and unity with others, one can overcome obstacles and find support.
↓ Line 5
Even in difficult times, allies and friends will appear to offer assistance and support.
↓ Line 6
By seeking guidance from a wise and experienced person, one can find a way through difficulties and achieve success.
↓ Progress35
Progress and clarity emerge. With effort and clarity, advancement is possible. Keep honesty and integrity at the forefront.
39 Obstruction
Other titles: Obstruction, The Symbol of Difficulty, Arresting Movement, Trouble, Obstacles, Barrier, Halt, Halting, Limping, Afoot, “Sit Tight—Don’t move” "One is surrounded by an underwater reef and should wait for assistance." -- D.F. Hook
Judgment
Legge: During an Impasse advantage is found in the southwest, disadvantage in the northeast. See the great man. Firm correctness brings good fortune.
Wilhelm/Baynes:Obstruction. The southwest furthers. The northeast does not further. It furthers one to see the great man. Perseverance brings good fortune.
Blofeld: Trouble. The west and the south are favorable, but not the east and north. [That is to say, if we try to forward our plans by proceeding in either of those directions, we shall get bogged down or lost. It could also mean that we should be driven to unvirtuous conduct.] It is advisable to see a great man. [We should seek advice from someone of lofty moral stature and profound wisdom.] Persistence in a righteous course brings good fortune.
Liu: Obstruction. The southwest is of benefit. The northeast -- no benefit. It benefits one to visit a great man. To continue brings good fortune.
Ritsema/Karcher: Limping, Harvesting: Western South. Not Harvesting: Eastern North. Harvesting: visualizing Great People. Trial: significant. [This hexagram describes your situation in terms of being weak, afflicted or hampered. It emphasizes that going ahead even though haltingly is the adequate way to handle it. (Sic) To be in accord with the time, you are told to: limp!]
Shaughnessy: Afoot: Beneficial to the southwest, not beneficial to the northeast; beneficial to see the great man; determination is auspicious.
Cleary (1): When halted, the southwest is beneficial, not the northeast. It is profitable to see a great person; innocence is auspicious.
Cleary (2): When in trouble, it is beneficial to go southwest; it is not beneficial to go northeast. It is beneficial to see a great person. Correctness leads to good results.
Wu:Difficulty indicates that it will be advantageous in the southwest, but not so in the northeast. There will be advantage to meet with the great man. Auspiciousness will come with perseverance.
Hua-Ching Ni: The good direction is where there is no abyss or high mountains, like the Southwest, but not the Northeast. One should go to the great leader who can work with people in breaking through obstructions.
The Image
Legge: Water on the mountain -- the image of Impasse. The superior man turns around to examine himself and cultivate his virtue.
Wilhelm/Baynes: Water on the mountain: the image of Obstruction. Thus the superior man turns his attention to himself and molds his character.
Blofeld: This hexagram symbolizes water upon a mountain. The Superior Man cultivates virtue by bringing about a revolution within himself.
Liu: Water on the mountain symbolizes Obstruction. The superior man reexamines himself and improves his character.
Ritsema/Karcher: Above mountain possessing stream. Limping. A chun tzu uses reversing individuality to renovate actualizing-tao.
[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 atop a mountain, halting. Thus do superior people examine themselves and cultivate virtue.
Cleary (2): Water on a mountain – trouble. Developed people examine themselves to cultivate virtue.
Wu: There is water on the mountain; this is Difficulty. Thus, the jun zi examines his own person to polish his virtue.
COMMENTARY
Confucius/Legge:Impasse means difficulty, with the trigram of Peril up ahead. It is a wise man who can stop his advance at the first sign of danger. Advantage in the southwest means that the dynamic line has advanced to the central position. In the northeast, however, progress is halted. Seeing the great man insures progress and success. All of the lines except the first are in their appropriate places, suggesting the firm correctness in which the regions of the kingdom are brought to their natural order. Great indeed is the work to be done during an Impasse.
Legge: Impasse is the symbol of incompetency in the feet and legs involving difficulty in walking. Hence it represents a state of the kingdom which makes government an arduous task. The figure teaches how to perform this task under the prevailing circumstances.
The Judgment requires three things: the attention to place, the presence of the great man, and the observance of firm correctness. According to King Wen's arrangement of the trigrams, the southwest is occupied by the trigram of the Earth, and the northeast by the trigram of the Mountain. The former is the fertile lowland, the latter the mountain peaks; the former is easily traversed and held, while the latter presents obstacles. Thus the attention to place becomes a calculation of circumstances -- differentiating those that are promising from those that are likely to fail.
The great man is the correctly dynamic ruler in the fifth place, with the proper magnetic correlate in line two. However, favorable position and circumstances, and the presence of the great man do not relieve us from the observance of firm correctness -- this principle is consistent throughout the I Ching.
Ch'eng-tzu says: "We see here a steep and difficult mountain, on the top of which is water. Each trigram represents perilousness -- there is peril above and below. Hence it shows the difficulties of the state." The application of the symbolism is illustrated by the words of Mencius: "When our actions do not realize our desires, we must turn inwards and examine ourselves in every point."
NOTES AND PARAPHRASES
Judgment: Dissolve the polarities of an Impasseby seeking its most fertile integration. Use your will in harmony with the principles of the Work.
The Superior Man seeks his center and refines his commitment.
Lines two and five of this difficult hexagram show those who struggle with hardship; all of the other lines show images of an improper advance followed by a proper return to a former position. Ritsema/Karcher's characterization of the hexagram's overall meaning as an injunction to "(go) ahead even though haltingly is the adequate way to handle (the situation)" is anomalous and at variance with the general import of this figure. Legge's Confucian commentary is more in keeping with its meaning: "It is a wise man who can stop his advance at the first sign of danger."
Legge also chooses an excellent paraphrase of the role of the superior man in the Image with his quotation from Mencius: "When our actions do not realize our desires, we must turn inwards and examine ourselves in every point." In other words, the chances are good that the Impassemay be self-created, and when the ego introspects with care the reasons usually become apparent.
It is not unknown at a certain stage of development for the ego, overwhelmed with the enormity of the Work, to evade its responsibilities and vainly try to return to the bliss of its former ignorance. At such times it soon becomes clear that no matter what you attempt, success will be blocked: where others succeed with ease, it will take you five times as much effort just to break even. ThisImpasse is permanent until you reassume responsibility for the Work. The following quotation is an allegory of this condition:
Yahweh Saboath says this: Reflect carefully how things have gone for you. You have sown much and harvested little; you eat but never have enough, drink but never have your fill, put on clothes but do not feel warm. The wage earner gets his wages only to put them in a purse riddled with holes ... The abundance you expected proved to be little. When you brought the harvest in, my breath spoiled it. And why? It is Yahweh Saboath who speaks. Because while my house lies in ruins you are busy with your own, each one of you. Haggai 1: 6-10
In one way or another, the Self will attain its intent. To ignore this hard truth is to experience Impasse.
Line 3
Legge: The third line, dynamic, shows its subject advancing, but only to greater difficulties. He remains stationary, and returns to his former associates.
Wilhelm/Baynes: Going leads to obstructions, hence he comes back.
Blofeld: To proceed would lead to trouble; therefore turn back!
Liu: Going leads to obstruction. Therefore he returns. He will be happy. [Caution will prevent loss or injury.]
Ritsema/Karcher: Going Limping, coming reversing.
Shaughnessy: Going afoot, coming in return.
Cleary (1): Going leads to trouble. Come back.
Wu: Going forth is difficult; coming back is the opposite.
COMMENTARY
Confucius/Legge: His associates, represented by the lower trigram, rejoice
in him. Wilhelm/Baynes: Those within rejoice over it. Blofeld: This passage presages happiness for the women of the family (literally, happiness for those within). [This could also be translated "internal happiness," but I think the above rendering is what the author meant.] Ritsema/Karcher: Inside rejoicing-in-it indeed. Cleary (2): Those inside will rejoice at this. Wu: Because he will be greeted from inside.
Legge: Line three is dynamic, and in a place of strength, but his correlate sixth line is magnetic, so that his advance would not be supported. He waits therefore for a better time, and nurtures the two lines below, who naturally cling to him. On line three, K'ung Ying-ta says: "Of the three lines of the lower trigram only the third is yang, above the two others who are of the yin nature. They cling to him, and are represented as rejoicing."
NOTES AND PARAPHRASES
Siu: Under certain circumstances, however, it is the duty of the man to refrain from dealing with obstructions. Should the father, for example, fail to return from his reckless venture, the dependents entrusted to his care may not survive.
Wing: If you abandon your present concerns in order to struggle with an external obstacle, you are in danger of jeopardizing the security of those close to you and, perhaps, undermining the structure of your life. It would be a good idea to return to your center and reconsider your plan.
Editor: This line changes the hexagram to number eight, Holding Together, the corresponding line of which states: "We see its subject seeking for union with such as ought not to be associated with." This reinforces the idea in the present case of returning from a dangerous position. There seems to be very little difference between lines one and three -- as in the former, the psychological correlations of "going" and "coming" with "analysis" (differentiation), and "synthesis" (union), are sometimes useful.
Much that I sought, I could not find;
Much that I found, I could not bind;
Much that I bound, I could not free;
Much that I freed returned to me.
-- L.W. Dodd
A. Avoid adversity by returning to a former alliance, attitude or discipline.
Line 4
Legge: The fourth line, magnetic, shows its subject advancing, but only to greater difficulties. She remains stationary, and unites with the line above.
Wilhelm/Baynes: Going leads to obstructions, coming leads to union.
Blofeld: To proceed would lead to trouble, whereas those coming will forge useful connections.
Liu: Going leads to obstruction. Coming brings about unity.
Cleary (1): Going leads to trouble; come form associations.
Cleary (2): Going means trouble; coming back brings company.
Wu: Going forth is difficult; coming back will find an associate.
COMMENTARY
Confucius/Legge: To advance will only be to encounter greater difficulties; she remains stationary, and unites with the line above who is in his proper place and has the ruler's stability. Wilhelm/Baynes: In the appropriate place one finds support. Blofeld: Because this line is suitably placed and possesses solidity. Ritsema/Karcher: Appropriate situation, substance indeed. Cleary (2): One’s position is solidified. Wu: What is in place is solid.
Legge: Line four is magnetic, and though in her proper place, she can do very little by herself. She is immediately below the king or great man however, and cultivates her loyal attachment, waiting for the time when she shall be required to act.
NOTES AND PARAPHRASES
Siu: The man charges ahead, only to fall back because of insufficient strength. He needs to gather trustworthy associates for the venture before it can succeed.
Wing: In order to meet the challenge and overcome Obstacles facing you, you must rely upon someone who can help you. You will need a unified approach, employing the help of another person or an organization. A single-handed maneuver will surely fail. Hold back and unite.
Editor: Blofeld's rendering of "union with the line above" in terms of "forging useful connections" is sometimes an apt interpretation in contemporary idiom. Psychologically it can refer to reuniting with your essence via meditation on the principles of the Work. Note that both lines 4 and 6 are magnetic, and both are counseled to focus on the 5th line ruler: dimensionally, the inner Self: the one who is both "above" and "inside." The structure of the upper trigram symbolizes these relationships in the context of Impasse.
They also serve who only stand and wait. Milton
A. Remain in place and develop your higher potential.
Line 5
Legge: The fifth line, dynamic, shows its subject struggling with the greatest difficulties, while friends are coming to help him.
Wilhelm/Baynes: In the midst of the greatest obstructions, friends come.
Blofeld: In the midst of severe trouble, friends (or a friend) arrive.
Liu: One meets great obstruction. Friends come. [You can expect help in your undertakings and good fortune in everything.]
Ritsema/Karcher: The great Limping, partnering coming.
Shaughnessy: Greatly afoot, the friend comes.
Cleary (1): Great trouble; a companion comes.
Cleary (2): In great trouble, companions come.
Wu: There is great difficulty. Friends will come.
COMMENTARY
Confucius/Legge: He is in the central position and possesses the requisite virtue. Wilhelm/Baynes: For they are ruled by the central position. Blofeld: This is indicated by the line's central position in the upper trigram. Ritsema/ Karcher: Using centering articulating indeed. Cleary (2): Because of balance and moderation. Wu: The difficulty will be assuaged around the center.
Legge: Line five is the king, the man great and strong. He can cope with the difficulties, and his "friends" are his correlate line two and the other two lines of the lower trigram who also give their help.
NOTES AND PARAPHRASES
Siu: The man meets the obstruction head-on in an emergency. His spirit attracts able helpers.
Wing: Even in the most desperate struggles, your spirit alone will attract others. This co-operation will bring you success in your endeavors. Obstacles will give way.
Editor: The image suggests an impasse about to be resolved by forces currently outside your sphere of awareness.
I was living in a constant state of tension; often I felt as if gigantic blocks of stone were tumbling down upon me. One thunderstorm followed another. My enduring these storms was a question of brute strength. Others have been shattered by them -- Nietzsche, and Holderlin, and many others. But there was a demonic strength in me, and from the beginning there was no doubt in my mind that I must find the meaning of what I was experiencing in these fantasies. When I endured these assaults of the unconscious I had an unswerving conviction that I was obeying a higher will, and that feeling continued to uphold me until I had mastered the task. Jung -- Memories, Dreams, Reflections
A. Forces for integration are on the threshold of awareness.
Line 6
Legge: The sixth line, magnetic, shows its subject going forward, only to increase the difficulties, while her remaining stationary will be productive of great merit. There will be good fortune, and it will be advantageous to meet with the great man.
Wilhelm/Baynes: Going leads to obstructions, coming leads to great good fortune. It furthers one to see the great man.
Blofeld: To proceed would lead to trouble; coming will produce excellent results. It is advisable to see a great man. [We should seek advice from someone of lofty moral stature and profound wisdom.]
Liu: Going leads to obstruction. Coming brings great events. Good fortune. It is beneficial to see a great man.
Shaughnessy: Going afoot, coming with swelled head; auspicious; beneficial to see a great man.
Cleary (1): Going is trouble, coming is great. For good results, it is beneficial to see a great person.
Wu: Going forth is difficult; coming back is great. Good fortune. It will be advantageous to see the great man.
COMMENTARY
Confucius/Legge: Her aim is to assist the subject of the line inside of her. By
her course she follows that noble Lord of the figure. Wilhelm/Baynes: For the will is directed to inner things. For thus does one follow a man of rank. Blofeld: The first sentence points to directing the will inwards. The other sentence is an injunction to submit ourselves to someone truly noble. Ritsema/Karcher: Purpose located inside indeed. Using adhering-to valuing indeed. Cleary (2): The aim is within. By following what is valuable. Wu: His goals are directed inward. He can get his advices from the highly placed.
Legge: The action of the hexagram is over -- where can the magnetic sixth line go? Let her abide where she is, and serve the great man immediately below her. So shall she also be great -- in meritorious action at least. "The line inside of her" refers to the ruler in line five.
NOTES AND PARAPHRASES
Siu: The man cannot go forward. He needs to remain where he is and serve the great man in order to achieve meritorious deeds.
Wing: Although it seems that you may ignore the turmoil around you and proceed with your own affairs, you will not be able to do so. You will inexorably be drawn into the struggle. Look to the paths of the wise for guidance in this matter. This brings good fortune to all concerned.
Editor: The third and sixth lines are proper correlates and very similar in content. Wilhelm comments that the magnetic line six and its dynamic correlate in line three unite to support the dynamic fifth line ruler ("that noble Lord of the figure"). Legge's commentary misses this subtle distinction. The psychological message is to conjoin your thoughts and feelings and re-attune yourself to the principles of the Work. To assist the ruler "inside of us," or direct the will to "inner things," is to serve the intent of the Self -- a repetition of the counsel in the Judgment to "see the great man."
The wisdom of the "unconscious" stratum is not only different from but in certain respects even superior to our ego consciousness. While the conscious ego is normally unfamiliar and unaware of this hidden stratum, the unconscious objective psyche is evidently aware of the ego, its intentions and activities. We have learned through our work with dreams that the "unconscious" is also aware of facts and connections beyond the ego’s scope and capacity to tap, and which are relevant to the past, present and future. E. C. Whitmont -- The Alchemy of Healing
A. Forces abdicate their autonomy to break an impasse by serving a greater good.
B. The work is taking place on inner planes -- cease your activity and allow the changes to fulfill themselves.
C. “Don’t go there.” Seek inner guidance -- by focusing on the Self and the principles of the Work, one attains success.
D. Nothing external can be accomplished. Instead, venture inward and work on your attitudes, beliefs or expectations.
35 Progress
Other titles: Progress, Prospering, The Symbol of Forwardness, To Advance, Advancement, Making Headway, Getting the Idea, “Comes the Dawn”
Judgment
Legge: In Advance of Consciousness we see a prince who secures the tranquility of the people presented on that account with numerous horses by the king, and three times in a day received at interviews.
Wilhelm/Baynes: Progress . The powerful prince is honored with horses in large numbers. In a single day he is granted audience three times.
Blofeld: Progress. The richly endowed prince receives royal favors in the form of numerous steeds and is granted audience three times in a single day. [This passage indicates great merit richly rewarded.]
Liu: The Marquis K'ang (rich, powerful, healthy) is bestowed with many horses by the king, who receives him three times in a single day.
Ritsema/Karcher: Prospering , the calm feudatory avails-of bestowing horses to multiply the multitudes. Day-time sun three-times reflected. [This hexagram describes your situation in terms of thriving in the full light of the sun. It emphasizes that contributing to this increase by helping things to flourish is the adequate way to handle it...]
Shaughnessy: The Lord of Kang is herewith awarded horses in luxuriant number, during daylight thrice connecting.
Cleary (1):Advancing, a securely established lord presents many horses, and grants audience three times a day.
Cleary (2): Advancing , a securely established lord is presented with, etc.
Wu: Advancement indicates that the prince who has secured peace and prosperity of the state is conferred with many fine horses. The king grants him an audience three times in one day.
The Image
Legge: The image of the earth and that of the bright sun coming forth above it form Advance of Consciousness. The superior man, in accordance with this, gives himself to make more brilliant his bright virtue.
Wilhelm/Baynes: The sun rises over the earth: the image of Progress. Thus the superior man himself brightens his bright virtue.
Blofeld: This hexagram symbolizes fire blazing from the earth. The Superior Man reflects in his person the glory of heaven's virtue.
Liu: The sun rising above the earth is the symbol of Progress. Thus the superior man brightens his character.
Ritsema/Karcher: Brightness issuing-forth above earth. Prospering. A chun tzu uses originating enlightening to brighten actualizing-tao. [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): Light emerges over the earth, advancing. Thus do superior people by themselves illumine the quality of enlightenment.
Cleary (2): Light emerges over the ground, advancing. Developed people illumine the quality of enlightenment by themselves.
Wu: Brightness rises above the earth; this is Advancement. Thus the jun zi keeps his bright virtue shining.
COMMENTARY
Confucius/Legge: In Advance of Consciousnesswe have the bright sun appearing above the earth; the symbol of Docile Submission cleaving to that of the Great Brightness; and the magnetic line advanced and moving above: all these things give us the idea of a prince who secures the tranquility of the people.
Legge: The subject of the Judgment is a feudal prince whose services to his country have made him acceptable to his king. The King's favor has been shown to him by gifts and personal attentions. The symbolism of the lines indicates the situations encountered by the prince. The written character for this hexagram means "to advance," a quality it shares with hexagrams number forty-six, Pushing Upward, and number fifty-three, Gradual Progress. In the present case the sun ascending from the earth to the meridian readily suggests the idea of advancing.
Hu Ping-wen (Yuan dynasty) says: "Of the strong things there is none so strong as Heaven, and hence the superior man patterns himself on its strength. Of bright things there is none so bright as the sun, and he patterns himself on its brightness."
Anthony: This hexagram concerns self-development which yields progress in our external life situation. If we are not making progress, we should review our attitude. Some widely accepted ideas may be decadent from the viewpoint of the Sage, hence obstruct progress. [Anthony’s “Sage” is conceptually identical to the “Self. -- Ed.]
NOTES AND PARAPHRASES
Judgment: When the autonomous manifestations of our inner drives are channeled, their energy becomes the ego's own. (Psychologically interpreted: Ego and Self are in accord.)
The Superior Man focuses his awareness on perfecting the Work. (Sometimes this can take the meaning of: "Wise up!")
The trigram of Clarity in progression over that of Docility gives the formula for an Advance of Consciousness. The submission of the ego to the restrictions of the Work, and the consequent tranquil subjugation of one's restless drives, appetites and impulses, eventually results in a focused flow of energy from within. (After years of effort, this is sometimes felt physically as a radiating sensation emanating from the chest, or heart region.) To receive this figure without changing lines does not necessarily mean that one has reached this phase of the Work, but it suggests progress in that direction. The traditional name for this hexagram is, in fact: Progress.
The king presenting horses to the prince in reward for pacifying the kingdom is analogous to the Self rewarding the ego for controlling the autonomous forces within the psyche. This is a quintessentially shamanic discipline: the "horses" symbolize tamed drives and emotions. Such circumstances indicate an Advance of Consciousness or progression toward the goal of "en-light-enment" or psychic integration, symbolized by the sun traversing the earth.
That state of life dynamism in which consciousness realizes itself as a split and separated personality that yearns and strives toward union with its unknown and unknowable partner, the Self, Jung has called the individuation process. It is a conscious striving for becoming what one "is" or rather "is meant to be." E.C. Whitmont -- The Symbolic Quest
The last sentence of the above quotation is exactly analogous to the Ritsema/Karcher translation of the Image of this hexagram, wherein the superior man (chun tzu) "uses originating enlightening to brighten actualizing-tao."
"Actualizing-tao" is the "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."
Psychologically interpreted then, this hexagram addresses various themes encountered during the progress of the individuation process, which is nothing if not an Advance of Consciousness.
The key phrase in Legge's Judgment is "tranquility of the people." It is relatively easy to sublimate one's drives, yet still feel resentful about it -- indeed, that is the form that the process normally takes at the beginning of the Work. Our inner forces are like children or animals who must learn to accept the restrictions of discipline. Once they have accepted it and have ceased to resent it (i.e. once they have become "tranquil"), they are ready to be useful to the Self's intentions.
For example: an untrained dog will instinctively chase and kill sheep if it gets the chance to do so; on the other hand, a properly trained dog will herd and control a flock of sheep even in its master's absence. Anyone who has observed a trained sheep dog in action knows what amazing feats they accomplish with great joy in the performance. They are "tranquil" in their role, and will even protect the sheep from untrained dogs that would kill them. When our instincts have learned how to tranquilly accept discipline they are ready to assist us in the higher levels of the Work. Until that time, the Work consists largely of "dog training." The analogy is apt, because just as an untrained dog is never as happy in its willfulness as a well-trained dog is in its purposefulness, so undisciplined permissiveness cannot compare with the joys of controlled power and focused intent.