Introducing
One supports one's companions to help them overcome the most difficult obstacles. taoscopy.com
Decrease41
Simplify and reduce. Embrace minimalism to gain clarity and focus on what truly matters. Letting go can bring unexpected abundance.
↓ Line 1
Acting promptly and efficiently is beneficial, but one should be mindful of not diminishing others in the process.
↓ Line 2
Steadfastness is advantageous, but taking on new ventures may lead to trouble. By maintaining one's own resources, one can support others.
↓ Line 3
In a group, resources may be stretched thin, but solitude can lead to new alliances.
↓ Line 5
External support is assured and unstoppable, leading to great success and prosperity.
↓ Development53
Steady progress through gradual development.
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 1
Legge: The first line, dynamic, shows its subject suspending his own affairs, and hurrying away to help the subject of the fourth line. He will commit no error, but let him consider how far he should contribute of what is his for the other.
Wilhelm/Baynes: Going quickly when one's tasks are finished is without blame. But one must reflect on how much one may decrease others.
Blofeld: To hurry away when work is done is not wrong, but first consider whether such a hasty departure will harm the work.
Liu: To go quickly after the work is done brings no blame. One should consider how much the decrease will be.
Ritsema/Karcher: Climaxing affairs, swiftly going. Without fault. Discussing Diminishing it.
Shaughnessy: Already serving the ends in going; there is no trouble; toasting decreases it.
Cleary (1): Ending affairs, going quickly, there is no fault; but assess before reducing something.
Cleary (2): … Assess the reduction of this.
Wu: He stops doing his own things, and swiftly goes forward. There will be no blame. He should consider limiting the loss.
COMMENTARY
Confucius/Legge: The subject of the fourth line mingles her wishes with his. Wilhelm/Baynes: The mind of the one above accords with one's own. Blofeld: Moreover, the approval of our superiors must first be obtained. Ritsema/ Karcher: Honoring uniting purposes indeed. Cleary (2): Valuing unification of aims. Wu: He does what pleases the above.
Legge: Line one is dynamic and his correlate in line four is magnetic. He wants to help her, but won't leave anything of his own undone in doing so. Nor will he diminish anything of his own for her without due deliberation.
NOTES AND PARAPHRASES
Siu: At the outset, the man disregards his own interests to help his superior. The latter should be sensitive to the amount of such help that can be accepted without harm to the subordinate. Neither should a subordinate give without due consideration.
Wing: When you are in a position to help others or to be helped yourself, be certain that moderation is exercised. To give or take too much can result in an imbalanced situation. Think this through carefully before acting.
Editor: The full meaning of this line is best evoked by comparing it with its fourth line correlate. This is an image of less than total support. It says: "Render all due assistance." It is left up to you to differentiate the appropriate amount, which is a hint that a test may be involved. ("...Let him consider how far he should contribute of what is his for the other" can sometimes imply a warning about slavish service to archetypal powers.) When compared with the image of line four, we get a definite picture of an active balancing of forces – perhaps a dialectical process. The Self is demanding a differentiation from the rational ego. This is a complex line which often implies messages which are literally impossible to put into words.
Principally he must know how far he is willing to go, what he is willing to sacrifice. There is nothing more easy to say than everything. A man can never sacrifice everything and this can never be required of him. But he must define exactly what he is willing to sacrifice and not bargain about it afterwards. Gurdjieff
A. An image of judicious choices to attain proper balance or equitable compensation of forces.
B. How much are you willing to give to the Work? (Be careful with your answer!)
C. Render aid to "the one above." (The Self.)
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.
Line 3
Legge: The third line, magnetic, shows how of three men walking together, the number is diminished by one; and how one, walking, finds his friend.
Wilhelm/Baynes: When three people journey together, their number decreases by one. When one man journeys alone, he finds a companion.
Blofeld: If three set forth together now, one will be lost on the way; whereas one man going forth alone will find company.
Liu: Three people walking together will lose one. When one walks alone, he will meet a friend.
Ritsema/Karcher: Three people moving, by-consequence Diminishing the-one-person. The-one-person moving. By-consequence acquiring one's friend.
Shaughnessy: If three men move then they will decrease by one man; if one man moves then he will obtain his friend.
Cleary (1): Three people traveling are reduced by one person; one person traveling finds a companion.
Cleary (2): … One person traveling gets companionship.
Wu: When three persons walk, one will be left out. When one walks alone, he will find a friend.
COMMENTARY
Confucius/Legge: When three are together, doubts arise among them. Wilhelm/Baynes: If a person should seek to journey as one of three, mistrust would arise. Blofeld: It is well to travel alone now, as three would give rise to suspicion. Ritsema/Karcher: Three by-consequence doubting indeed. Cleary (2): When one person travels, three then doubt. Wu: Three would create doubts.
The Master said: "Heaven and earth come together, and all things take shape and find form. Male and female mix their seed, and all creatures take shape and are born. In the Book of Changes it is said: `When three people journey together, their number decreases by one. When one man journeys alone, he finds a companion.' This refers to the effect of becoming one."
Legge: Chu Hsi says that the lower trigram was originally three yang lines, like "three men" walking together, and that the third line was removed and made into the topmost line of the upper trigram which was originally three yin lines. This exchange of places between lines three and six maintains their proper correlation and suggests the proper pairing of affinities. The K'ang-hsi editors observe that this line is true not only of three men, but of many repetitions of thought or action.
NOTES AND PARAPHRASES
Siu: A close bond is possible only between two persons. A group of three engenders jealousy. The lone man finds a complementary companion.
Wing: The closest bonds are now possible only between two persons. Groups of three create jealousy and mistrust and will eventually splinter. Yet someone who remains alone becomes lonely and will seek a companion. It is time to strike a proper balance.
Editor: The original condition described by Chu Hsi is an image of hexagram number eleven, Harmony, which represents the correct union of male and female forces. Psychologically the Syzygy archetype is suggested: the proper pairing of male and female which is seen in its supreme state in the hieros gamos or holy marriage. (See commentary on hexagram eleven for further detail.) A dialectical process is also implied.
God unfolds himself in the world in the form of syzygies (paired opposites), such as heaven/earth, day/night, male/female, etc ... At the end of this fragmentation process there follows the return to the beginning, the consummation of the universe through purification and annihilation. Jung -- Aion
A. The image suggests a sorting-out of affinities to attain balance or unity. Forces are seeking their natural level.
B. "Birds of a feather flock together."
Line 5
Legge: The fifth line, magnetic, shows parties adding to the stores of its subject ten pairs of tortoise shells, and accepting no refusal. There will be great good fortune.
Wilhelm/Baynes: Someone does indeed increase him. Ten pairs of tortoises cannot oppose it. Supreme good fortune.
Blofeld: There was one who enriched him to the extent of ten PENG of tortoise shells (2,100 of them) and who would accept no refusal -- sublime good fortune!
Liu: He is enriched by twenty tortoises and he cannot refuse. Great good fortune.
Ritsema/Karcher: Maybe augmenting's ten: partnering's tortoise. Nowhere a controlling contradiction. Spring significant.
Shaughnessy: Increasing it by ten double-strands of turtles; you cannot deflect it; prime auspiciousness.
Cleary (1): One is given a profit of ten pairs of tortoise shells. None can oppose. Very auspicious.
Wu: He may be presented with ten pairs of tortoise shells and may not decline the gift. This is great fortune.
COMMENTARY
Confucius/Legge: This is due to the blessing from above. Wilhelm/Baynes: The supreme good fortune comes from its being blessed from above. Blofeld: Good fortune coming from those above. Ritsema/Karcher: Originating-from shielding above indeed. Cleary (2): Help from above. Wu: He has been blessed from heaven.
Legge: Line five is the seat of the ruler, who is here humble, and welcomes the assistance of her correlate in line two. She is a ruler whom all her subjects of ability will rejoice to serve in every possible way, and the result will be great good fortune.
NOTES AND PARAPHRASES
Siu: Fate has marked the man for good fortune. Nothing opposes him. He needs fear nothing.
Wing: You are marked by fate. Nothing stands in the way of this. It comes about through refined inner forces that have led you into this situation. Fear nothing. Good fortune.
Editor: The most ancient method of divination in China involved the use of tortoise shells (Plastromancy). The yarrow stalk and coin methods didn't come into vogue until after King Wen committed the I Ching to writing. At the time that this line was composed then, to receive ten pairs of tortoise shells was a very numinous gift -- perhaps equivalent to "having God on your side.” The "blessing from above” is mentioned by some commentators as a reference to the oracles obtained through divining with the tortoise shells, and could be construed as an endorsement of your interpretative skills. This line changes the hexagram to number sixty-one,Inner Truth, the corresponding line of which expresses the idea of a beneficial synthesis of forces.
Good fortune is a god among men, and more than a god. Aeschylus
A. A great reward -- the context of your query will tell you what it is.
B. Beneficial energy is on its way.
53 Development
Other titles: Development, The Symbol of Progressive Advance, Gradual Development, Infiltrating, Advancing, Growth, Developing, Gradualness, Dialectical Progression, Step by Step, "The slower the stronger." -- D.F. Hook
Judgment
Legge:Gradual Progressshows the good fortune attending the marriage of a young lady. Firm correctness brings advantage.
Wilhelm/Baynes: Development. The maiden is given in marriage. Good fortune. Perseverance furthers.
Blofeld: Gradual Progress. The marriage of a maiden brings good fortune. Persistence in a righteous course brings reward.
Liu: Gradual Development. The marriage of a girl -- Good Fortune. It benefits to continue.
Ritsema/Karcher:Infiltrating, womanhood converting significant. Harvesting Trial. [This hexagram describes your situation in terms of gradually achieving a goal. It emphasizes that advancing through diffuse but steady penetration is the adequate way to handle it. To be in accord with the time, you are told to: infiltrate!]
Shaughnessy:Advancing: For the maiden to return is auspicious; beneficial to determine.
Cleary (2):Gradual Progress in a woman’s marriage is auspicious. It is beneficial to be chaste.
Wu: Gradualness indicates that it is auspicious for a woman to get married and it is advantageous for her to be persevering.
The Image
Legge: A tree on the mountain -- the image of Gradual Progress. The superior man attains and nourishes his extraordinary virtue to improve the manners of the people.
Wilhelm/Baynes: On the mountain, a tree: the image of Development. Thus the superior man abides in dignity and virtue, in order to improve the mores.
Blofeld: This hexagram symbolizes a tree upon a mountain. The Superior Man, abiding in holiness and virtue, inclines the people towards goodness.
Liu: A tree on the mountain symbolizes Gradual Development. The superior man, in maintaining his virtue, improves society's customs.
Ritsema/Karcher: Above mountain possessing wood. Infiltrating. A chun tzu uses residing-in eminent actualizing-tao to improve the vulgar. [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 are trees on the mountain, growing gradually. Thus do superior people abide in sagacity and improve customs.
Cleary (2): …Developed people improve customs by living wisely and virtuously.
Wu: There are trees on the mountain; this is Gradualness. The jun zi chooses to live in the neighborhood known for its high moral standards and exemplary custom.
COMMENTARY
Confucius/Legge: The ascent of Gradual Progress resembles the fortunate marriage of a young lady. The lines ascend to their proper places, indicating achievement. Because the ascent is made correctly the subject of the hexagram is empowered to rectify his country. He is shown as the dynamic ruler in line five, central and correct. The alternation of Keeping Still and Flexible Penetration ensure that the advance is continuous.
Legge: The written character for Gradual Progress is ordinarily used in the sense of gradually, but there is connected with it also the idea of advance. The whole of it denotes a gradual advance like the soaking in of water. The other two hexagrams that contain the idea of advance are number thirty-five, Advance of Consciousness and number forty-six,Pushing Upward-- each expresses its own nuance of meaning, and here the nuance is the gradual manner in which the advance takes place.
The theme of the hexagram is the advance of men to offices in the state -- how it should take place gradually and by successive steps. Lines 2, 3, 4 and 5 are all in their proper places as dynamic or magnetic, and we ascend them as by regular steps to the top of the hexagram.
The marriage of a young lady illustrates an important event which takes place according to various preliminary steps which must be correctly done in an orderly sequence. So must it be with the advance of a man in the service of the state.
The K'ang-hsi editors say: "A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow shows its branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions."
Added Commentary: Blofeld appends the following footnote to each line in this hexagram: it is easier to read it here as his general commentary. [The additional Chinese commentaries explain that the wild goose is a bird which moves toward the sun. Now, a commonly used Chinese term for the sun is YANG, namely the male principle. So the bird obviously (sic) betokens a maiden seeking a husband. Its movement from river bank to rock, dry land, a tree, a hillock and the mainland (which is said in one commentary to mean peninsula) signifies gradual movement in an unchanging direction. From the point of view of divination, this is the best course for us, even if marriage is not our objective. Regarding marriage: the first line betokens gossip, although the marriage is not unsuitable; the second, a materially successful marriage; the third, an unfortunate marriage; the fourth, marriage to someone exceedingly kind and thoughtful; the fifth, a blissful marriage; the sixth, marriage to a public figure who has some responsibility for good order within the realm and who succeeds in his task.]
NOTES AND PARAPHRASES
Judgment: The proper union of forces within the psyche is a matter of slow maturation.
The Superior Man maintains his will and transforms the psyche. "Example is the school of mankind, and they will learn at no other." -- Burke
This is one of the most hierarchical of the hexagrams -- each line represents a clear advance from the position of the preceding line, thus giving an image of Gradual Progress. The vehicle of this progression is the wild goose, which also appears in every line. A goose is a bird -- primarily a creature of the air, or realm of thought; but because it also thrives on either water or land, the goose symbolizes thought which permeates the lower two categories of consciousness -- emotion (water), and sensation (earth).
Another traditional interpretation of the goose motif is that of the universal aspect of the soul. The wild goose is able to move about everywhere, on firm land, in water and in the air. It is the bird of Hermes, who is the leader of souls. E.C. Whitmont -- The Symbolic Quest
The progress of the goose is a gradual one, from the shore, or threshold of awareness in line one, to the mountain heights, or realm of the Spirit in line six. The fact that this progress is linked with the idea of marriage in the Judgment is a clear hint that we are dealing here with the idea of the union of opposites within the psyche. (See commentary on hexagram number eleven.) The message is unambiguous: the process of psycho-spiritual growth is one of slow maturation. There are no short-cuts to enlightenment.
Evils and falsities must be removed, to the intent that a new life which is the life of heaven may be implanted. This can in nowise be done hastily; for every evil enrooted with its falsities has connection with all evils and their falsities; and such evils and falsities are innumerable, and their connection is so manifold that it cannot be comprehended ... From this it is plain that the life of hell in man cannot be suddenly destroyed, for if it were suddenly done he would straightway expire; and that the life of heaven cannot be suddenly implanted, for if this were done suddenly he would also expire. Swedenborg -- Arcana Coelestia