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Breakthrough 43
Break through obstacles with determination and clarity. Confront negativity openly while maintaining integrity and wisdom. The truth must be revealed, yet patience is required.
↓ Line 2
Stay vigilant and prepared, but do not let fear control you.
↓ Line 5
Address problems with determination and maintain balance to avoid blame.
↓ Line 6
Ignoring warnings and failing to act can lead to misfortune.
↓ Clarity30
Clarity and adaptability. Embrace the light to illuminate your path. Recognize patterns in life, align with them, and nurture personal growth.
Original Readings
43 Breakthrough
Other titles: Break-through, The Symbol of Decision, Resolution, Determination, Parting, Removing Corruption, Eradication
Judgment
Legge: Recognizing the risks involved in criminal prosecution, justice demands a resolute proof of the culprit's guilt in the royal court. One informs one's own city that armed force is not necessary. In this way progress is assured.
Wilhelm/Baynes:Break-through. One must resolutely make the matter known at the court of the king. It must be announced truthfully. Danger. It is necessary to notify one's own city. It does not further to resort to arms. It furthers one to undertake something.
Blofeld: Resolution. When a proclamation is made at the court of the King, frankness in revealing the true state of affairs is dangerous. [In vital matters, frankness may prove dangerous.] In making announcements to the people of his own city, it is not fitting for the ruler to carry arms. [It is better to repose trust in our own people.] It is favorable to have some goal (or destination).
Liu: Determination. Someone is proud in the king's court, and the king trusts him. If one exposes the truth, danger. It must be told to one's own people. Using force does not benefit. It does benefit to do something else. [You must decide how to deal with a situation before it reaches a dangerous point, or things will take their own course and overwhelm you.]
Ritsema/Karcher:Parting, displaying tending-towards kingly chambers. Conforming, crying-out, possessing adversity. Notifying originates from the capital. Not Harvesting: approaching arms. Harvesting: possessing directed going. [This hexagram describes your situation in terms of separation and diverging directions. It emphasizes that resolutely dividing your energies is the adequate way to handle it...]
Shaughnessy:Resolution: Raised up at the royal court, returning crying out; there is danger. Announcing from the sky; not beneficial to regulate the belligerents; beneficial to have someplace to go.
Cleary (1): Parting is lauded in the royal court. The call of truth involves danger. Addressing one’s own domain, it is not beneficial to go right to war, but it is beneficial to go somewhere. [The royal court is the abode of the mind-ruler, where true and false are distinguished.]
Cleary (2): Decision is brought up in the royal court. A sincere statement involves danger, etc.
Wu:Eradication indicates a conceited pronouncement in the royal court on the one hand, and a concerted call for vigilance on the other. It is essential to make the danger known to the people, but not to resort to force now. It is advantageous to have undertakings.
The Image
Legge: The image of the waters of a marsh mounting over heaven forms Resoluteness. The superior man, in accordance with this, does not hoard his wealth, but shares it with his subordinates.
Wilhelm/Baynes: The lake has risen up to heaven: the image of Break-through. Thus the superior man dispenses riches downward and refrains from resting on his virtue.
Blofeld: This hexagram symbolizes a marshy lake being drawn (sucked) towards the sky. The Superior Man distributes his emoluments to those below; dwelling in virtue, he renounces them.
Liu: The lake ascends to heaven, symbolizing Determination. The superior man distributes wealth below him, without displaying his favors.
Ritsema/Karcher: Above marsh with-respect-to heaven. Parting. A chun tzu uses spreading-out benefits to extend to the below. A chun tzu uses residing-in actualizing tao, by- consequence keeping-aloof. [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 what it is meant to be.]
Cleary (1): Moisture ascends to heaven, which parts with it. Thus do superior people distribute blessings to reach those below, while avoiding presumption of virtue. [After people get mixed up in temporal conditioning, the discriminatory consciousness takes charge of affairs; wine and sex distract them from reality, the lure of wealth deranges their nature, emotions and desires well forth at once, thoughts and ruminations arise in a tangle, and the mind-ruler is lost in confusion. Because habituation becomes second nature over a long period of time, it cannot be abruptly removed. It is necessary to work on the matter in a serene and equanimous way, according to the time: Eventually discrimination will cease, and the original spirit will return; the human mind will sublimate and the mind of Tao will be complete – again you will see the original self.]
Cleary (2): … If they presumed on their virtue, they would be resented.
Wu: The marsh rises to heaven; this is Eradication. Thus the jun zi distributes his emolument to those below and is loath to monopolize virtues.
COMMENTARY
Confucius/Legge: Resoluteness is the symbol of displacing or removing. We see the dynamic lines displacing the magnetic line. The figure displays the attributes of Strength and Cheerfulness. There is displacement, but harmony continues. The exhibition of the criminal's guilt in the royal court is shown by the magnetic line mounted on five dynamic lines. The awareness of danger and appeal for justice makes the matter clear. If he has recourse to arms, what he prefers will soon be exhausted. When the advance of the dynamic lines is complete, there will be an end to displacement.
Legge:Resoluteness represents the third month when the last vestige of winter, represented by the sixth line, is about to disappear before the advance of summer. The single yin line at the top symbolizes an inferior man, a feudal prince or high minister who is corrupting the government. The five yang lines below are the representatives of good order. The lesson of the hexagram is how to remove corruption from the kingdom. He who would do this must do so by the force of his character more than the force of arms. Never forgetting the dangerous nature of his undertaking, he must openly denounce the criminal in the court and awaken general sympathy to his cause. Among his own adherents ("In his own city") he must prevent any tendency to resort to armed conflict. As a worthy statesman he is not motivated by private feelings.
Hu Ping-wen says: "If but a single inferior man is left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of the heavenly principles. The eradication in both cases must be complete, before the labor is ended."
NOTES AND PARAPHRASES
Judgment:Resoluteness involves astute discernment of what is wrong and a discreet re-establishment of order without polarizing the situation. Be clear in your own strategy, but let common sense be your guide about how much you need to disclose to others. Avoid aggression at all costs.
The Superior Man maintains equilibrium by distributing his energy equitably -- he smoothes things out.
The forty-third hexagram is an image of the eradication of an inferior force from the situation at hand: five yang lines resolutely advance on the single yin line, which is about to be pushed out of the hexagram at the top. This is a negative image of the twenty-third hexagram, Disintegration, which shows the opposite situation of five lower yin lines undermining one upper yang line. It is instructive to compare the nearly identical message for the superior man in the Images of each of these figures. The idea is one of fostering an equitable distribution of energy within the situation -- Disintegration and the Resoluteness required to rectify it are extreme situations requiring extreme measures. Such extremes must always be neutralized through a justly distributed balance of forces.
It's not the concern of law that any one class in the city fare exceptionally well, but it contrives to bring this about for the whole city, harmonizing the citizens by persuasion and compulsion, making them share with one another the benefit that each class is able to bring to the commonwealth. And it produces such men in the city not in order to let them turn whichever way each wants, but in order that it may use them in binding the city together. Plato --The Republic
Compare the nuances of meaning in each translation of the Judgment. Wilhelm's is most radical, advising a direct (albeit dangerous), expose of what is wrong. Most of the others imply room for discretion about what needs to be revealed. Diplomacy is the art of knowing when full- disclosure only prevents resolution of the problem. Ritsema/Karcher allude to the proper mind-set required to manage such situations: "[A chun tzu uses] residing-in actualizing tao, by-consequence keeping-aloof." To "reside in actualizing tao," is to live directly from one's essence, and when this is associated with "keeping-aloof" we get an image of quietly rectifying a situation without revealing our purpose or strategy.
Psychologically interpreted,Resoluteness, like Disintegration, depicts an extreme situation which must first be rectified, then prevented from re-occurring through the maintenance of a just balance of power which is administered by the ego under the will of the Self.
Line 2
Legge: The second line, dynamic, shows its subject full of apprehension and appealing for sympathy and help. Late at night hostile measures may be taken against him, but he need not be anxious about them.
Wilhelm/Baynes: A cry of alarm. Arms at evening and at night. Fear nothing.
Blofeld: Though disturbed by cries in the night, he who is armed knows no fear. [It is well to be forearmed.]
Liu: A cry of warning. One arms at night against the unexpected without fear.
Ritsema/Karcher: Awe, an outcry. Absolutely-no night-time, possessing arms. No cares.
Shaughnessy: Softly crying out; at dusk and at night there are belligerents; do not pity them.
Cleary (1): If one is cautious and alert, though there be armed troublemakers in the night, one need not worry.
Cleary (2): When there is a cry of alert, even if there are attackers in the night, there is no worry.
Wu: There is a warning of violence at night, but nothing to worry.
COMMENTARY
Confucius/Legge: He pursues the course of the due mean. Wilhelm/ Baynes: Despite weapons, no fear -- because one has found the middle way. Blofeld: Being armed and fearless is indicated by the central position of this line. Ritsema/Karcher: Acquiring centering tao indeed. Cleary (2): Because one has attained balance. Wu: Having the central position.
Legge: Line two is dynamic and central -- possessed with determination to do his part in the work of removal. But his eagerness is tempered by being in a magnetic place, and he is cautious. However artful they may be, no attempts to harm him will take effect.
NOTES AND PARAPHRASES
Siu: The man remains alert to unseen dangers at all times. Hostile measures against him will fail even at night because of his guarded alertness.
Wing: It is best now to develop a continuous caution and inner strength. Behave as though you are constantly in danger. Through intense awareness you gain in security and need not fear difficulties.
Editor: Psychologically, "late at night" is when consciousness is asleep and vulnerable and when autonomous forces within the psyche are most powerful. However, this line displays a strength that is balanced and conscientious: despite anxiety he is able to take care of himself. The line can be a warning to prepare yourself against approaching stress.
If by setting one's heart right every morning and evening, [a samurai] is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling. Yamamoto Tsunetomo -- The Book of the Samurai
A. Vulnerable, yet protected: "Forewarned is forearmed."
B. Balanced perception protects the Work from the excesses of unconscious forces.
Line 5
Legge: The fifth line, dynamic, shows the small men like a bed of purslaine, which ought to be uprooted with the utmost determination. The subject of the line having such determination, his action, in harmony with his central position, will lead to no error or blame.
Wilhelm/Baynes: In dealing with weeds, firm resolution is necessary. Walking in the middle remains free of blame.
Blofeld: With the tenacity of spinach clinging to the earth, he blamelessly steers a middle course. [That is, weak but determined.]
Liu: Clinging weeds. Determination is necessary. Taking the middle path. No blame.
Ritsema/Karcher: Reeds, highlands: Parting, Parting. Center moving, without fault.
Shaughnessy: The amaranth burns so broken-up, in the middle of the ranks; there is no trouble.
Cleary (1): Wild burdock root; cut through resolutely. Balanced action is impeccable.
Cleary (2): A hill of amaranth; parting with what is to be parted with, balanced action is faultless. [Here it is appropriate to part with what the other yangs part with [i.e., the top yin line], but still preserve and nurture it; this is the path of balanced action, whereby it is possible to be faultless. However, when parting, after all one does not avoid distinguishing between developed and undeveloped people, though one still does not forget what is universally the same in everyone – therefore“balance is not yet obvious.”]
Wu: Like the lead sheep of a flock, he is determined to lead the charge against the little man. His approach from the center results in no error.
COMMENTARY
Confucius/Legge: His standing in the due mean is not yet clearly displayed. Wilhelm/Baynes: The middle is not yet in the light. Blofeld: Yes, blamelessly but not brilliantly! [In this situation, we can do well enough, but not very well.]Ritsema/Karcher: Center not-yet shining indeed. Cleary (2): Balanced action is faultless, but balance is not yet obvious. Wu: Though central, his action is not enlightening.
Legge: Purslaine grows in shady places, and hence we find it here in close contiguity to the topmost line, which is yin. Line five's proximity to line six is supposed to have a bad effect on him, so that while he does what his central position requires, it is not without an effort. Ch'eng-Tzu says: "If a man cherishes a single illicit desire in his mind, he has left the right way." Since five is the ruler's seat, evil may come to him, and strenuous efforts must be made to prevent such an evil.
NOTES AND PARAPHRASES
Siu: Uprooting corruption from high offices requires the utmost determination.
Wing: When attempting to overthrow adversaries or obstacles in powerful positions, great Resolution and determination are necessary. The roots of this opposition run wide and deep and, unless completely eradicated, it may spring back to power. A calm thoroughness will see you through.
Editor: Wilhelm and Liu render the other translators’ wide range of specific plants as "weeds,” which is a much more evocative image of the inferior forces symbolized in this line. Psychologically, the idea is clear enough: unless one uproots (brings under control) every remnant of independent (habitual) affect within the psyche, it will eventually return to harm the Work. Sometimes the majority Confucian commentary does not seem to apply, in which case Cleary’s minority Buddhist interpretation (above) may be more apt.
Now 'tis the spring, and weeds are shallow-rooted;
Suffer them now and they'll o'ergrow the garden.
Shakespeare -- Henry VI
A. Succumbing to neither despair nor overconfidence, one resolutely eliminates every trace of inferior perception and feeling associated with the matter at hand.
B. A balanced viewpoint roots out error.
Line 6
Legge: The sixth line, magnetic, shows its subject without any helpers on whom to call. Her end will be evil.
Wilhelm/Baynes: No cry. In the end misfortune comes.
Blofeld: In the end, misfortune will come without warning.
Liu: Without a cry. Misfortune in the end. [If you get this line you will have difficulty in a new undertaking.]
Ritsema/Karcher: Without crying-out. Completing: possessing a pitfall.
Shaughnessy: There is no crying out; in the winter there is inauspiciousness.
Cleary (1): No call; in the end there is misfortune.
Wu: He has no one to call for help. It will be foreboding in the end.
COMMENTARY
Confucius/Legge: There is the misery of having none on whom to call-- the end will be that she cannot continue any longer. Wilhelm/Baynes: The misfortune of not crying out should in the end not be allowed to persist. Blofeld: This unheralded misfortune will be due to our failure to persist to the end. Ritsema/ Karcher: Without crying-out's pitfall. Completing not permitting long-living indeed. [Cry- out/outcry: HAO: call out, proclaim; signal, order, command; mark, label, sign.] Cleary (2): There cannot be growth at the end. [The five lines below epitomize the exhortations and admonitions of sages to the strong who gather together. Here one who is weak is at the top and even though correct is unable to call forth caution for preparedness, so in the end cannot grow.] Wu: The foreboding of having no one to call for help will come before long.
Legge: The subject of the sixth line, standing above, may be easily disposed of.
NOTES AND PARAPHRASES
Siu: Just as victory is at hand, the man finds no helpers to eradicate the remaining evil. The evil conceals itself, only to spring up again at a later time.
Wing: Danger comes from a seed of evil in your own Self, perhaps a self-delusion or conceit that blinds you. Just when you feel you may relax your resolve and continue without helpers, it will cause you to err. Misfortune.
Anthony: We need not harbor anger or hold onto bad memories to remind ourself that the situation is unresolved… We must leave correction or punishment of the evil inferiors to the Sage as this is not our province of action…
Editor: Despite Legge's one-sentence dismissal of this line in his annotation, there is a great deal of ambiguity here. Notice the range of interpretations for the Confucian commentary: none of them say the same thing in English and Wilhelm's is so labored as to be virtually meaningless. These are strong clues that the text may be ambiguous in the original Chinese. Because Blofeld's translation of HAO (out-cry) as "warning" makes plausible sense, at its most neutral the line can depict an unexpected catastrophe. Also note that although blame is implied for line six via the symbolic structure of the hexagram, its actual text contains no value judgment, and as a magnetic line it remains correctly placed at the top. To complicate things even further, the message can be interpreted as either the elimination or the escape of an inferior force and, depending on the context of the question, one can meditate for hours to ascertain what exactly is meant. In a differentiated multiverse, there will always be forces requiring reconciliation and synthesis: nothing is ever "eradicated.” If this is the only changing line, the new hexagram becomes The Dynamic, with a corresponding line depicting the consequences of arrogance.
The shadow cannot be eliminated. It is the ever-present dark brother or sister. Whenever we fail to see where it stands, there is likely to be trouble afoot. For then it is certain to be standing behind us. The adequate question therefore never is: Have I a shadow problem? Have I a negative side? But rather: Where does it happen to be right now? When we cannot see it, it is time to beware! E.C. Whitmont -- The Symbolic Quest
A. The image suggests the disempowerment of an inferior force. [Quarantine without allies results in elimination of authority or influence. A negative, inferior force is terminated due to lack of support.]
B. The image suggests a sudden, unexpected misfortune of some sort.
C. The image suggests a demonically stubborn force which escapes rectification.
D. You are alone without allies in a vulnerable position or questionable endeavor.
30 Clarity
Other titles: The Clinging, The Symbol of Brightness and of Separateness, Flaming Beauty, Radiance, Fire, The Net, Allegiance, The Cosmic Mean, Synergy, Sunlight, Perception, Pertaining to Comprehension, The Light, Consciousness, Lucidity
Judgment
Legge: The free course and success of Clarity comes from firm correctness. The nourishment of bovine docility creates good fortune.
Wilhelm/Baynes: The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.
Blofeld:Flaming beauty. Righteous persistence brings reward. Success! Rearing cows -- good fortune! [Cows are gentle creatures which require looking after; hence this sentence means that good fortune can be gained by looking after those in need of help.]
Liu: Fire. It is of benefit to continue. Success. To take care of the cow leads to good fortune.
Ritsema/Karcher: Radiance, Harvesting Trial. Growing. Accumulating female cattle. Significant. [This hexagram describes your situation in terms of expanding light, warmth and awareness. It emphasizes that joining with and depending on what spreads this light, the action of Radiance, is the adequate way to handle it...]
Shaughnessy:The Net: Beneficial to determine; receipt; raising a cow is auspicious.
Cleary(1):Fire is beneficial for correctness and development. Raising a cow brings good fortune.
Cleary (2): Fire is beneficial if correct; then there is success, etc. [In Buddhism, when demons cause disturbance, it is necessary to cleave to true teaching to get rid of aberrations.]
Wu: Allegiance indicates that it will be advantageous to be persevering and pervasion will follow. It will be auspicious to raise the cow.
The Image
Legge: The image of brightness repeated forms Clarity. The great man, in accordance with this, cultivates more and more his brilliant virtue, and diffuses its brightness over the four quarters of the land.
Wilhelm/Baynes: That which is bright rises twice: the image of Fire. Thus the great man, by perpetuating this brightness, illuminates the four quarters of the world.
Blofeld: This hexagram symbolizes fire rising in two tongues of brilliant flame. The Superior Man, by perpetuating the brilliance of the ancients, illuminates every quarter of the earth. [In other words, we should make ourselves as completely dependent on the principle of righteousness as natural objects are dependent upon nature; in this way, we are sure to be successful.]
Liu: Doubled brightness symbolizes Fire. A great man perpetuates the light and illuminates the four corners of the universe.
Ritsema/Karcher: Brightness doubled arousing Radiance. Great People use consecutive brightening to illuminate tending- towards the four sides.
Cleary (1):Light has dual function. Thus do great people illumine the four quarters with continuing light. [The sun goes in at night and comes out in the daytime; this pattern represents inner illumination and outer illumination, one light having dual function…Outer illumination has to be based on inner illumination… Illumination must reach inside and outside, so that both are illumined and both are correct.]
Cleary (2): Illumination doubled makes fire. Great people illumine the four quarters with continuing illumination.
Wu: Brightness doubled makes Allegiance. Thus the great man carries on the brightness to shine the four corners of the earth.
COMMENTARY
Confucius/Legge:Clarity means clinging attachment. The sun and moon have their roots in heaven, and all the growing things have their roots in the earth. The double brightness of the two trigrams is rooted in correctness, and all under heaven are thereby transformed. The magnetic second line is central and correct, indicating a free and successful course. Nourishing a passive docility will lead to good fortune.
Legge:Clarity is the trigram of fire and light, and the sun is the source of both of these. Its attribute is brightness, and by a natural metaphor: intelligence. But this trigram also means inhering or in adhering to -- being attached to. In the hexagram we have a double brightness -- a phrase which denotes the ruler. If we take the two central lines as emblematic of the situation, we have the magnetic dwelling with the dynamic above and below -- a condition requiring a docile humility and strict adherence to what is correct. Ch'eng-tzu says: "The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to what is correct must be able to act in obedience to it, as docile as a cow, and then there will be good fortune."
NOTES AND PARAPHRASES
Judgment: Willed persistence gets results. Be receptive to your inner light, and reflect it in your life.
The Superior Man cultivates his capacity to manifest his comprehension of the Work in his everyday choices.
Light is a symbol of both normal consciousness and super- consciousness. Probably every religion in the world uses it in the latter sense -- from the "Let there be light" in the first chapter of Genesis, to The Lord of Light (Ahura Mazda), the supreme being of Zoroastrianism. The TibetanBook of the Dead speaks of the "clear white light" which is the first thing encountered after bodily death -- a phenomenon reported as the experiential perception of those who have had near-death experiences. Light means Truth, it means Reality, and the "double brightness" of this hexagram tells us that Clarity is manifested both above and below.
Meditation on light is one of the most important exercises in the various schools of Tibetan Yoga. The more these psychic and spiritual powers can be achieved during life, the stronger is the ability to penetrate and overcome the bardo. D. I. Lauf, Secret Doctrines Of The Tibetan Book Of The Dead
The Confucian commentary gives the examples of the sun and moon in the heavens, and of growing things on the earth as emblems of Clarity. Sun and moon are certainly luminous, but growing things are not, and when we meditate on the reason for this strange juxtaposition we are led to the idea of the Self and the ego. The Self is the sun, the source of illumination which causes the ego to grow. Sun is to growing things as Self is to ego. This idea is repeated in the relationship between the sun and the moon -- the moon is not self-luminous, it can only reflect the light of the sun. Therefore, sun is to moon as Self is to ego.
The idea is that despite our illusions to the contrary, all of our power originates somewhere else. When we allow the power to work through us without interference, we become "docile" like the cow in the judgment. Clarity, therefore, is attained through docility -- the ability to subdue and restrain the autonomous components of the psyche, which left to their own devices would prefer to go around pontificating their brilliant illusions rather than quietly reflecting the truth. It is not easy to reflect the truth, and the superior man is counseled to constantly perfect his capacity to do so. It is only when Self and ego come together in a fusion reaction that the energy released attains the true "double brightness" imaged in the hexagram. The identical idea is found in the Kabbalah:
Said Rabbi Simeon: "When the Holy One arrays himself, it is in the ornaments from both the celestial and terrestrial worlds; from the former with that heavenly light on high that no human being can approach unto; from the latter with the souls of the righteous who the more they approximate themselves to this divine light the more receptive and filled with it do they become, so that through them it expands in all directions and the world like a cistern or ocean is filled with it." The Zohar
Wilhelm mentions that the hexagram "divided within and closed without, is an image of the meshes of a net in which animals remain snared." This gives us the image of Clarity as Comprehension -- a net which captures and encloses insights. To receive the figure without changing lines is often a confirmation of an idea or action -- it is saying: "You have comprehended," or "Your proposed action is lucid, intelligent, etc."