Refusing to impose oneself
The difficulty would be too great if one accepted. taoscopy.com
Decrease41
Simplify and reduce. Embrace minimalism to gain clarity and focus on what truly matters. Letting go can bring unexpected abundance.
↓ Line 2
Steadfastness is advantageous, but taking on new ventures may lead to trouble. By maintaining one's own resources, one can support others.
↓ Nourishment27
Focus on sustenance and nourishment, both physical and spiritual. Evaluate the sources from which you draw energy and wisdom. Guard against meaningless indulgence and seek genuine fulfillment.
41 Decrease
Other titles: Decrease, The Symbol of Lessening, Loss, Diminishing, Reduction, Diminution of Excesses, Decline, Bringing into Balance, Dynamic Balance, Sacrifice, "Not necessarily material loss. Can mean decreasing the lower self to increase the higher." -- D.F. Hook
Judgment
Legge: Compensating Sacrifice means that sincerely maintained rectitude brings great success. Action is appropriate if one's sacrifice is sincere -- even two baskets of grain, though there be nothing else, may be offered.
Wilhelm/Baynes:Decrease combined with sincerity brings about supreme good fortune without blame. One may be persevering in this. It furthers one to undertake something. How is this to be carried out? One may use two small bowls for the sacrifice.
Blofeld: Loss accompanied by confidence -- sublime good fortune and no error! It is favorable to have in view some goal (or destination). If there is doubt as to what to use for the sacrifice, two small bowls will suffice.
Liu:Decrease with sincerity: great good fortune, no blame. One may continue. It is beneficial to go somewhere. How can this (decrease with sincerity) be done? One may use two bamboo containers of grain for a sacrifice.
Ritsema/Karcher: Diminishing, possessing conformity. Spring significant. Without fault, permitting Trial. Harvesting: possessing directed going. Asking-why: having availing of. Two platters permit availing-of presenting. [This hexagram describes your situation in terms of sacrifice and loss. It emphasizes that lessening yourself and decreasing your involvements is the adequate way to handle it...]
Shaughnessy: There is a return; prime auspiciousness; there is no trouble. It can be determined. Beneficial to have someplace to go. Why use two tureens; you can use aromatic grass.
Cleary (1): Reduction with sincerity is very auspicious, impeccable. It should be correct. It is beneficial to go somewhere. What is the use of the two bowls? They can be used to receive.
Cleary (2): … It is beneficial to have somewhere to go, etc … They can be used for presentation.
Wu: Loss indicates that with confidence there will be great fortune, no error, perseverance, and advantage to have undertakings. What to use in offerings? Two boxes of grain are adequate.
The Image
Legge: The image of a mountain and beneath it the waters of a marsh form Compensating Sacrifice. The superior man, in accordance with this, restrains his wrath and represses his desires.
Wilhelm/Baynes: At the foot of the mountain, the lake: the image of Decrease. Thus the superior man controls his anger and restrains his instincts.
Blofeld: This hexagram symbolizes a marshy lake at the foot of a mountain. The Superior Man keeps his anger under control and is moderate in his desires.
Liu: The lake beside the mountain symbolizes Decrease. The superior man curbs his indignation and restricts his desires.
Ritsema/Karcher: Below mountain possessing marsh. Diminishing. A chun tzu uses curbing anger to block the appetites.
Cleary (1): There is a lake under a mountain, reducing it. Thus does the superior person eliminate wrath and cupidity.
Cleary (2): Lake below a mountain – Reducing. Thus do developed people eliminate anger and greed.
Wu: There is a marsh below the mountain; this is Loss. Thus the jun zi mitigates his anger and restrains his desires.
COMMENTARY
Confucius/Legge: In Compensating Sacrificethe lower trigram is diminished to increase the upper, and the flow is upward. The two baskets of grain accord with the time. There is a time when the strong should be diminished and the weak strengthened. Decrease and increase, overflowing and emptiness, take place in harmony with the demands of the time.
Legge: Ch'eng-tzu says: "Every diminution and repression of what we have in excess to bring it into accordance with right and reason is comprehended under Compensating Sacrifice. If there is sincerity in doing this it will lead to success and happiness, and even if the offering is small, yet it will be accepted."
The K'ang-hsi editors say: "What is meant by diminishing in this hexagram is the regulation of expenditure or contribution according to the time. This would vary in a family according to its poverty or wealth, and in a state according to the abundance or scantiness of its resources. If one supplements the insufficiency of his offering with the abundance of his sincerity, the insignificance of his two baskets will not be despised."
The waters of a marsh are continually rising up in vapor to bedew the hill above it, and thus increase its verdure. What is taken from the marsh gives increase to the hill.
NOTES AND PARAPHRASES
Judgment: A sacrifice creates equilibrium.
The Superior Man sacrifices his appetites to a higher principle.
The traditional name for this hexagram is Decrease, but the lines and commentary all describe a compensating exchange of forces to attain equilibrium. The idea of "sacrifice" is mentioned in the Judgment, and that also might make a good title, though the image of two baskets of grain suggests a balancing scale: a "compensating" device. In this hexagram, the flow of energy moves from below upwards -- the waters of the lake or marsh are dispersed to enrich the mountain. In psychological terms we think of the ego sacrificing or decreasing its autonomy to achieve psychic equilibrium with the Self: we forfeit something valuable to obtain something even more valuable. Without this quid pro quo, the concept of sacrifice is meaningless and irrational.
A sacrifice is meant to be a loss, so that one may be sure that the egoistic claim no longer exists. Therefore the gift should be given as if it were being destroyed. But since the gift represents myself, I have in that case destroyed myself, given myself away without expectation of return. Yet, looked at in another way, this intentional loss is also a gain, for if you can give yourself it proves that you possess yourself. Nobody can give what he has not got. Jung -- Transformation Symbolism in the Mass
Compare the Image message from hexagram number 15, Temperance with the notion of a compensating balance: "The superior man, in accordance with this, diminishes his excesses to augment his insufficiencies, thus creating a just balance." We are reminded of another "Temperance" -- the 14th Arcanum of the Tarot, which depicts an angel pouring water from one vessel into another: "compensating." A comparison of its symbolism with that of hexagram number 41 yields many insights:
The Path of ... TEMPERANCE, leads from ... the Personality [ego] to the Higher Self ... The whole experience is one of preparation of the Personality [ego], and the body in which it is operating, to deal with an influx of Light which would be devastating to a system unready to handle such energy. Most important here is the monitoring of progress, the continual testing from above. It is the angel here which is at once the Higher Self and the initiatory forces of Nature, which pours the elixir from vase to vase. This is an ongoing process of testing; measuring to see how much the physical vehicle can bear. R. Wang --The Qabalistic Tarot
Without belaboring the point, we can see that all sacrifice is a kind of remuneration: it couldn't be otherwise in an interconnected universe. The Image instruction for the superior man to “control his anger” is also echoed in the Temperance card. This relates to:
...an aspect of the Mysteries only rarely discussed, and certainly germane to the Twenty-Fifth Path [the Kabbalistic equivalent of the relationship between lines one and four in this hexagram]: this is the very real hostility often felt by the student toward the Path itself, as he works day after day and seems to be getting nowhere. Such hostility and frustration is in itself a major test; it is part and parcel of the work prior to the emergence of inner proofs. -- Ibid
"Decrease with sincerity" (Liu) refers to one's continuous sacrifice for the goals of the Work, and "curbing anger" (Ritsema/Karcher) is how one handles the archetypal forces evoked when the decrease seems endless and you've yet to receive anything in return. Like any other hexagram, Compensating Sacrifice can symbolize an infinity of possible situations, but psychologically speaking we can first regard it as an image of sacrifice for the purpose of attaining a balance of power within the psyche. Without the sacrificial devotion of the ego, the Self cannot attain its will; and if the Self can't make it, the ego is doomed by default.
Line 2
Legge: The second line, dynamic, shows that it will be advantageous for its subject to maintain firm correctness, and that action on his part will be evil. He can give increase to his correlate without taking from himself.
Wilhelm/Baynes: Perseverance furthers. To undertake something brings misfortune. Without decreasing oneself, one is able to bring increase to others.
Blofeld: Persistence in a righteous course brings reward, but to advance (or go anywhere) now would bring misfortune. This is not a time for decreasing but for augmenting.
Liu: To continue is beneficial. Undertakings bring misfortune. Without decrease, without increase.
Ritsema/Karcher: Harvesting Trial. Chastising: pitfall. Nowhere Diminishing, augmenting it.
Shaughnessy: Beneficial to determine; to be upright is inauspicious. Not decreasing it, but increasing it.
Cleary (1): It is beneficial to be correct. An expedition is inauspicious. No reduction or increase of this. [If you do not know when enough is enough and go on reducing and increasing, you will reactivate the human mentality and thus obscure the mind of Tao … It is because the strong energy is balanced, not biased or lopsided, that there is no more reduction or increasing to be done.]
Cleary (2): … Increase it without reduction.
Wu: It is advantageous to be firm and correct, but foreboding to go ahead. His decision of not taking a loss will benefit the other. [It may be justifiable for the below to support the above in a very moderate way in time of Loss, but it would be unacceptable by asking the below to give up all of its possessions … to satisfy the above.]
COMMENTARY
Confucius/Legge: His central position gives its character to his aim. Wilhelm/Baynes: It has the correct mean in its mind. Blofeld: The central position of this line in the lower trigram indicates that persistence will be rewarded by the fulfillment of what is willed. Ritsema/Karcher: Centering using activating purposes indeed. Cleary (2): The balance that characterizes its aim. Wu: He is to remain central.
Legge: Line two is dynamic and in the central place. But he is in the place of a magnetic line, and should maintain his position without moving to help his fifth line correlate. Maintaining his own firm correctness is the best way to give assistance. " His aim" is to abide where he is and help the fifth line by the exhibition of firm correctness.
NOTES AND PARAPHRASES
Siu: The man renders faithful service without sacrificing himself. Forfeiting one's dignity and personality to do the bidding of a person of high rank is shameful.
Wing: When aiding others, be certain to maintain your sense of dignity. If the nature of your task diminishes your strength or compromises your principles, or if you sacrifice your personality to please your superior, you are acting shamefully. Only efforts that do not diminish your Self are worthwhile.
Editor: This line changes the hexagram to number twenty- seven, Nourishing, the corresponding line of which carries a similar message, i.e., the idea that one's impetus to act is incorrect. Lines one and three each show some variation of active compensating (balancing) going on. Here in line two, which is the center of the lower trigram, action is inappropriate. It is the fulcrum or point of balance which must remain stationary. Note the subtle differences in the various translations of the last sentence. You decide.
The Sage uses his mind like a mirror. It remains in its place passively, and it gives back what it receives without concealment. Therefore it can overcome things without distorting them. Chuangtse
A. You serve the Work best now by remaining in place. Willpower, non-action and example are all the assistance that is required.
B. Maintain the status-quo.
27 Nourishment
Other titles: The Corners of the Mouth, Providing Nourishment, The Symbol of the Cheek and of Nourishment, Jaws, Lower Jaw, Nurturing, Swallowing, Sagacious Counsel, Nourishing, To Feed, "Can mean money, usually as the result of effort." -- D.F. Hook
Judgment
Legge:Nourishmentindicates good fortune through firm correctness. Make sure you know what you are feeding, and determine your proper diet.
Wilhelm/Baynes: The Corners of the Mouth . Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.
Blofeld: Nourishing. (Nourishment -- literally Jaws) [The form of this hexagram readily brings to mind the concept of wide open jaws, but the word nourishment must not be taken only in a literal sense; for we are concerned here with all those things which men seek both for their own advantage and for giving succor or assistance to others.] Righteous persistence brings good fortune. Watch people nourishing others and observe with what manner of things they seek to nourish themselves. [For this will teach us a lot about their characters.]
Liu: Nourishment. Continuing leads to good fortune. Observe the providing of nourishment and the food someone seeks for himself.
Ritsema/Karcher: Jaws, Trial: significant. Viewing Jaws. Originating-from seeking mouth substance. [This hexagram describes your situation in terms of nourishing and being nourished. It emphasizes that opening in order to take things in as well as providing to others is the adequate way to handle it...]
Shaughnessy:Jaws: Determination is auspicious. View the jaw; oneself seeking the mouth's fullness.
Cleary (1): In nourishment, it is good to be correct. Observe nourishment, and seek fulfillment for the mouth by yourself.
Cleary (2): Nourishment is good if correct. Observe nourishment, and seek food by yourself.
Wu: Nurturing indicates that with perseverance there will be auspiciousness. People should observe the principle of nurturing and find proper foods for nourishment.
Hua-Ching Ni: In nourishment, one should seek the right nutrition and not be tempted by what others enjoy.
The Image
Legge: The image of thunder under a mountain forms Nourishment. The superior man, in accordance with this, controls his speech and regulates his eating and drinking.
Wilhelm/Baynes: At the foot of the mountain, thunder: the image of The Corners of the Mouth. Thus the superior man is careful in his words and temperate in eating and drinking.
Blofeld: This hexagram symbolizes thunder rumbling at the foot of a mountain. The Superior Man is thoughtful in speech and frugal in his eating and drinking. [The lower trigram, thunder, also represents the power of quickening growth; hence its place in a hexagram concerned with nourishment.]
Liu: Thunder rolling around the foot of the mountain is the symbol of Nourishment. The superior man is cautious in his speech; he restrains and regulates his eating and drinking.
Ritsema/Karcher: Below mountain possessing thunder. Jaws. A chun tzu uses considering words to inform. [A chun tzu uses] articulating to drink and take-in.
Cleary (1): There is thunder beneath the mountain. Superior people are careful about what they say, and moderate in eating and drinking.
Cleary (2): … Leaders are prudent in speech, moderate in consumption.
Wu: There is thunder below the mountain; this is Nurturing. Thus the jun zi speaks with caution and drinks and eats with moderation.
COMMENTARY
Confucius/Legge: When the nourishing is correct, there will be good fortune. We must examine those whom we wish to nourish, and we must also examine our own nourishing of ourselves. Heaven and earth nourish all things. The sages nourish men of talent and virtue in order to reach the masses. Great is the work intended in the time of nourishing.
Legge: The character ofNourishment is the symbol of the upper jaw, but the image of the hexagram suggests a whole mouth with undivided lines at top and bottom, and divided lines between them. The bottom line is in the trigram of Movement, and the top line is in the trigram of Keeping Still -- giving the image of a mobile lower jaw and a fixed upper jaw. The divided lines represent the mouth cavity. The hexagram denotes nourishing of body or mind, of one's self or others, and the proper nourishment in each case must necessarily vary according to circumstances. Thus, judgment must be exercised to determine which nourishment is in harmony with correctness and virtue.
NOTES AND PARAPHRASES
Judgment:Nourishment asks you to examine your motives in the allocation of your energy. Willpower creates a well- balanced apportionment.
The Superior Man controls his expression and monitors his appetites.
The lines in the lower trigram of Movement are all rendered unfavorably to one degree or another, while the lines of the upper trigram of Keeping Still are all generally correct. The implication is that non-action is almost always preferable to movement. This idea is fundamental to the philosophy of the I Ching, and in the hexagram of Nourishmentthe lesson is that non-action feeds and strengthens the psyche.
All actions are the expression of psychic energy through a physical body to create an effect in spacetime. Each effect creates consequences which usually demand further action. It is easy to see that action which is not initiated by the Self can only result in unexpected consequences, and that action which conforms to the will of the Self is motivated by and directed toward a transcendent goal. Although correct non-action generally creates no negative consequences in spacetime, it does have nourishing consequences in the psyche as autonomous forces are gathered, digested, assimilated and renewed in ascending configurations of growth.
As this Path represents the structure of the [ego], the attribution of the Mouth reminds us that the purpose of incarnation is the seeking of the food of experience in Form for the benefit of the [Self] and the Spirit. Gareth Knight -- Qabalistic Symbolism
SUGGESTIONS FOR MEDITATION
Compare the Image of Nourishment in this hexagram with those in hexagram number five, Waiting; number forty-eight, The Well; and number fifty, The Sacrificial Vessel.