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Obstruction39
Obstacle to progress; seek guidance.
↓ Line 2
Challenges arise not from personal failings but from external circumstances. Patience and perseverance are required.
↓ Line 3
Recognizing when to retreat is wise. Returning to a safer position can prevent further difficulties.
↓ Line 5
Even in difficult times, allies and friends will appear to offer assistance and support.
↓ Discipline7
Strategic alignment leads to victory; discipline and structure ensure success.
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 2
Legge: The second line, magnetic, shows the king's servant struggling with difficulty on difficulty, and not with a view to her own advantage.
Wilhelm/Baynes: The king's servant is beset by obstruction upon obstruction, but it is not his own fault.
Blofeld: The King's minister meets with difficulty upon difficulty, but through no fault of his.
Liu: The king's officer meets many obstructions. It is not his fault.
Ritsema/Karcher: A king, a servant: Limping, Limping. In-no-way body's anteriority.
Shaughnessy: The king's servant is so afoot; it is not the body's reason.
Cleary (1): King and vassal both faithful in spite of difficulty, not for their own comfort.
Cleary (2): King and minister recognize trouble as trouble, not for personal reasons.
Wu: A king’s minister is in the depths of difficulties and he disregards his personal gains or losses.
COMMENTARY
Confucius/Legge: In the end no blame will attach to her. Wilhelm/Baynes: But in the end there is no blame in this. Blofeld: This indicates that we shall be free from blame to the very end (or in the end). Ritsema/Karcher: Completing without surpassing indeed. Cleary (2): In the end there is no bitterness. Wu: He will make no error in the end.
Legge: Line two is the correctly magnetic correlate of the ruler in line five. Here we see that the moral value of conduct is independent of success or failure.
NOTES AND PARAPHRASES
Siu: When duty bound, the man should seek out the danger and deliberately face the opposition. This is especially important for officials in the government.
Wing: Because you serve a larger cause, whether you realize it or not, you are obligated to meet Obstacles head on and overcome them. Even though this is not advisable in ordinary affairs, this is the proper approach for extraordinary causes. You will not be blamed.
Editor: The image depicts an ego doggedly coping with an imperfect universe to further the Work. Since its subject is judged blameless for the difficulties encountered, this line often refers to dealing with the illusions of others; it could be a test.
Thus when Heaven is about to entrust a man with great work, it first causes distress to his mind, belabors his muscles and frame, starves his body, subjects him to want, and frustrates what he sets out to do. This is to stimulate his ambition, strengthen his character, and increase his capacity for doing what he could not do before. Mencius
A. Cope as best you can with arduous circumstances. The Work is more important than you are.
B. A selfless struggle ("Self-sacrifice").
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 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.
7 Discipline
Other titles: The Army, The Symbol of Multitude and of Army, Legions/ Leading, The Troops, Collective Force, Discipline, Soldiers, Group Action, A Disciplined Multitude, Ego Discipline, Willpower "Can refer to mourning but its essential meaning is Discipline." -- D.F. Hook
Judgment
Legge:Disciplineindicates that with firm correctness and a leader of age and experience, there will be good fortune and no error.
Wilhelm/Baynes:The Army. The army needs perseverance and a strong man. Good fortune without blame.
Blofeld: Persistence in a righteous course brings to those in authority good fortune and freedom from error. [If the enquiry is not concerned with military affairs, we must interpret this hexagram symbolically in the sense that life is a battle.]
Liu:The Army. The army demands perseverance and a strong person (leader). Good fortune. No blame.
Ritsema/Karcher: Legions: Trial. Respectable people significant. Without fault. [This hexagram describes your situation in terms of unorganized crowds or bunches of things. It emphasizes that organizing these things into functional units is the adequate way to handle it. To be in accord with the time, you are told to lead!]
Shaughnessy: The Troops: Determination for the senior man is auspicious; there is no trouble.
Cleary (1): For the leader of the army to be right, a mature person is good; then there is no error.
Wu: The Army indicates persevering. Led by the elder man, it will be auspicious.
The Image
Legge: Water in the midst of the earth -- the image ofDiscipline. The superior man nourishes and educates the people, and collects from among them a mighty army.
Wilhelm/Baynes: In the middle of the earth is water: the image of The Army. Thus the superior man increases his masses by generosity toward the people.
Blofeld: The symbol of water surrounded by land. The Superior Man nourishes the people and treats them with leniency.
Liu: Water in the earth symbolizes the Army. The superior man increases his followers by benevolence toward the people.
Ritsema/Karcher: Earth center possessing stream. Legions. A chun tzu uses tolerating commoners to accumulate crowds.
Cleary (1): There is water in the earth, The Army. Thus does the superior person embrace the people and nurture the masses.
Cleary (2): … Leaders develop a group by admitting people.
Wu: There is water underneath the ground; this is The Army. Thus the jun zi receives people and shelters them.
COMMENTARY
Confucius/Legge: Discipline describes the masses who make up the army, and the firm correctness referred to means a morally correct intent. When the leader uses the masses with such correctness, he may fulfill the ruler's will. The focus of strength in the second line is responded to by his proper correlate in the ruler's place. Although action is dangerous, it accords with the best sentiments of men, and although the leader may distress the country the people will still follow him -- there will be good fortune and no error.
Legge: Discipline is symbolized here by the conduct of a military expedition. The arrangement of the lines suggests the idea of a general surrounded by his troops. The dynamic yang line in the center of the lower trigram has the confidence of the magnetic ruler in the fifth place. Entire trust is reposed in him because he is strong and correct. He is referred to as an old and experienced man, hence all of his enterprises will succeed.
Perilousness is the attribute of the lower trigram, and Docility or Accordance with Others, that of the upper. War is like poison to a country -- painful, and potentially ruinous, and yet the people will endure it on behalf of the sovereign whom they love and respect.
In regard to the Image, Chu Hsi says: "As the water is not outside the earth, so soldiers are not outside the people. Therefore if a ruler is able to nourish the people, he can get the multitudes for his armies."
NOTES AND PARAPHRASES
Judgment: Discipline directed by willpower and serious intent advances the Work. Or: With experienced judgment and proper will and intent there will be a good outcome.
The Superior Man trains and nourishes his powers to build an invincible unity.
The English word "infantry," meaning foot soldiers (the backbone of any army), is derived from the French word enfant, meaning infant, or child. This ancient association was made because a good military officer was expected to treat his soldiers as if they were his own children -- with a stern but loving discipline designed to improve their character. This concept is what the Image alludes to when it says: “The superior man nourishes and educates the people, and collects from among them a mighty army.” Psychologically interpreted the idea is that the ego-complex is the general officer in the second line that nourishes, educates and controls the other complexes within the psyche. This can only be accomplished through discipline, and thus I have chosen that name for the hexagram rather than the more usual title of The Army.
With the only dynamic line of the hexagram placed in the center of the lower trigram we have an image of the position of the ego-complex in relation to the rest of the psyche. The magnetic ruler in line five represents the Self, isolated from direct physical involvement and dependent upon the dynamic ego to carry out the Work in the material dimension. The seventh hexagram, therefore, shows the Work from the ego's point of view.
Hexagram number eight, Holding Together, is the inverse of this image, and shows the Work from the Self's point of view outside of spacetime. There it is the dynamic fifth line ruler who is the focal point -- an image of the Self surrounded by its satellites. In that dimension the second line ego-complex is only another magnetic complex in the company of other magnetic complexes. Ideally, the lower complexes within the psyche should be magnetic in relation to a dynamic ego, but the ego is always magnetic in relation to the dynamic Self. From the Self's point of view all of its complexes are its magnetic "children," or "infantry." Hexagrams seven and eight should be studied together as reversed images to get a full comprehension of each.
The images in the lines of Discipline all deal with the management of forces as a coordinated whole -- as long as they are under the firm command of the ego (who is only a general carrying out the orders of the Self), things proceed successfully. If the Discipline breaks down and the ego- general loses control, defeat is certain.
Narutomi Hyogo said, "What is called winning is defeating one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body. It is as though a man were in the midst of ten thousand allies but not one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy." Yamamoto Tsunetomo -- The Book of the Samurai