Wiki I Ching

The Well 48.1.2 → 63 After Completion

From
48
The Well
To
63
After Completion

One drills a hole to siphon all the reserves.
 taoscopy.com


The Well 48
Seek renewal and sustenance from shared resources and deep wells of knowledge.
Nurture the source to ensure lasting abundance.

↓
Line 1
The well is neglected and not used.
There is no benefit in a resource that is not maintained.

↓
Line 2
Efforts are wasted due to carelessness or lack of proper tools.
Resources are not being utilized effectively.

↓
After Completion 63
Completion; things fall into place, but remain cautious.
Stability achieved, yet vigilance needed to sustain harmony.



48
The Well


Other titles: Welling, Potentialities Fulfilled, The Source, The Deep Psyche, "A resurrection or transformation. Generations coming and going and the continuance of life and development." -- D.F. Hook

 

Judgment

Legge: Although a town site may be altered, The Well remains the same. Its water level neither disappears nor receives any great increase, and the people can draw from it freely. Misfortune ensues if the rope breaks or the bucket is broken before it reaches the water.

Wilhelm/Baynes:The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.

Blofeld: A Well. A city may be moved, but not a well. [The building of a city depends upon ourselves; but wells cannot be moved to places where nature supplies no water. The implication is that our activities are limited by natural conditions.] A well suffers from no decrease and no increase; but often, when the people come to draw water there, the rope is too short or the pitcher gets broken before reaching the water -- misfortune! [What we desire is there for the taking, but we may not succeed in getting it.]

Liu: The Well. The city might be moved; but not the well. It neither overflows nor runs dry. People come and go, drawing from the well. The rope nearly reaches the water, but not quite; the jug breaks -- misfortune.

Ritsema/Karcher: The Well: amending the capital, not amending the Well. Without losing, without acquiring. Going, coming: Welling, Welling. Muddy culmination: truly not-yet the well- rope Well. Ruining one's pitcher: Pitfall. [This hexagram describes your situation in terms of the life water coming from the depths that everyone may draw on. It emphasizes that maintaining access to this central source is the adequate way to handle it. To be in accord with the time, you are told to go to the well!]

Shaughnessy: The Well: Changing the city but not changing the well; there is no loss, there is no gain. Going and coming so orderly; when the drying up arrives one also has not yet drawn from the well; burdening its formed earthenware jug; inauspicious.

Cleary (1):The Well: Changing the village, not changing the well; no loss, no gain. Those who come and go use the well as a well. If the rope does not reach all the way into the well, of if the bucket breaks, that is unfortunate.

Cleary (2): … People come and go, but the well remains a well. Lowering the bucket to the water, if you overturn the bucket before drawing it up from the well, this is unlucky.

Wu:The Well indicates that the planning of a district may be changed, but the location of the well may not. The water level of a well will neither increase nor decrease from use. There are wells here and there. When one is drawing water from a well, if he tangles the rope and damages the bucket just before it clears the well, it will be foreboding.

 

The Image

Legge: The image of water over wood forms The Well. The superior man comforts the people and stimulates their mutual cooperation.

Wilhelm/Baynes: Water over wood: the image of The Well. Thus the superior man encourages the people at their work and exhorts them to help one another.

Blofeld: This hexagram symbolizes water over wood. The Superior Man encourages the people with advice and assistance.

Liu: Water on wood symbolizes The Well. The superior man inspires people to work diligently, and advises them to help each other.

Ritsema/Karcher: Above wood possessing stream. The Well. A chun tzu uses toiling commoners to encourage mutualizing.

Cleary (1): There is water above wood – A Well. Thus do superior people comfort the people and encourage reciprocity.

Wu: There is water above wood; this is The Well. Thus, the jun zi encourages people to work for the good of the public and to help one another for a better life.

 

COMMENTARY

Confucius/Legge: Wood penetrates the water and raises it, giving the image ofThe Wellwhich gives nourishment yet is not exhausted. The dynamic central lines in the second and fifth places indicate that the town site may change, but the well does not. If the rope does not reach the water the well does not serve its purpose. A broken bucket brings about evil.

Legge: The upper trigram represents Water, and the lower symbolizes Wood, giving the image of a wooden bucket in the water of a well. What is said on this hexagram might be styled: "Lessons to be learned from a well for the proper government of a country." A well is to its users what a government is to its subjects, and if rulers would only apply the ancient precepts of government to the present circumstances, they and their people would benefit greatly.

In the Judgment we see the well remaining substantially the same through many changes of society -- a dependable source of refreshment to its users. As the fashion of the well remains changeless, so do the principles of human nature and good government. The value of the well depends upon the water being drawn up and used -- and so must the principles of good government be implemented.

Anthony: This hexagram usually indicates that we have a hidden doubt or fear. We may secretly disbelieve our path.

 

NOTES AND PARAPHRASES

Judgment: Amid the changes of life the only constant is the psyche itself -- to be alive is to draw upon its energy. The ego’s challenge lies in the correct comprehension of its images.

The Superior Man promotes the harmonious interplay of his thoughts and feelings. (Works on the integration of his complexes.)

A well is a universal symbol of a source of inner truth, and is often associated with a place that is sacred to the gods:

There he built an altar and invoked the name of Yahweh. There he pitched his tent, and there Isaac's servants sank a well.
Genesis 26: 25

From the first well, which is of animal nature and deep, the father drinks, together with his children and cattle; from the second, which is yet deeper and on the very margin of nature, there drink only the children of men, namely those whose reason has awakened and whom we call philosophers; from the third, the deepest of all drink the sons of the All-Highest, whom we call gods and true theologians.
Cardinal Nicholas of Cusa

Psychologically interpreted, a well symbolizes the continuously flowing unconscious psyche, the fountain of all awareness. In this hexagram each line represents a level within the well -- by extension suggesting a hierarchy of value in the unconscious. It is important to remember that not all of our inner images, intuitions or impulses come from the Self. Note that lines one through four all show the water of the well not being utilized for one reason or another -- only in lines three, five and six is it actually available for use.

In some sensitive individuals there is an awakening of para-psychological perceptions. They have visions, which they believe to be of exalted beings; they may hear voices, or begin to write automatically, accepting the messages at their face value and obeying them unreservedly. The quality of such messages is very varied. Sometimes they contain fine teachings, but they should always be examined with much discrimination and sound judgment, and without being influenced by their uncommon origin or by any claim by their alleged transmitter. No validity should be attributed to messages containing definite orders and commanding blind obedience, and to those tending to exalt the personality of the recipient.
Roberto Assagioli --Psychosynthesis

The ego's point of view in relation to The Well is from the outside looking in – the insights emerge from beneath the surface of awareness and can be held in the light of consciousness only if one’s comprehension is able to contain them. If "the bucket breaks," our understanding is unequal to our observation and the insights are lost. (One might plausibly find the image for a cancer cure within one's psyche, but without a conscious frame of reference to acknowledge it, it would be unrecognized and lost.) Those who closely monitor their dreams know that there is an endless outpouring of strange images within the psyche which might be of inestimable value if only we knew what they referred to.

Wilhelm emphasizes the idea of "nourishing the people," which psychologically means that the role of the ego is to facilitate the cooperation of intra-psychic forces.

The solution lies, rather, along the lines of a harmonious integration of all drives into the total personality, first through the proper subordination and coordination, and then through the transformation and sublimation of the excessive or unused quota of energy.
Roberto Assagioli --Psychosynthesis


Line 1

Legge: The first line, magnetic, shows a well so muddy that men will not drink of it; or an old well to which neither birds nor other creatures resort.

Wilhelm/Baynes: One does not drink the mud of the well. No animals come to an old well.

Blofeld: The muddy water at the well bottom is undrinkable; an old well attracts no animals.

Liu: No one drinks from a muddy well. Even animals do not come to an old well. [A time of obstacles.]

Ritsema/Karcher:The Well: a bog, not taking-in. The ancient well without wildfowl. [Wildfowl, CH’N: all wild and game birds; untamed.]

Shaughnessy: If the well is muddy do not drink; the old well does not have game.

Cleary (1): Mud in a well is not to be consumed. There are no animals at an abandoned well.

Wu: The muddy water is not drinkable. The old well has nothing to offer.

 

COMMENTARY

Confucius/Legge: It has been forsaken in the course of time. Wilhelm/Baynes: Time forsakes it. Blofeld: The first clause signifies that our affairs take a downward trend; the second, that it is time to give up. Ritsema/Karcher: The below indeed. The season stowed-away indeed. Cleary (2): It is below. Because its time is gone. Wu: It has been abandoned.

Legge: Line one is magnetic and at the bottom of the figure - suggesting the mud at the bottom of a well. Many men in authority are like such a well: corrupt, useless, unregarded. It is said of line one: "Those who have a mind to do something in the world, when they look at this line and its symbolism will learn how they ought to exert themselves."

 

NOTES AND PARAPHRASES

Siu: At the outset, the man's life is immersed in corrupt, useless, and repulsive muck. No one is attracted to him.

Wing: You rely too much upon your own opinions and perceptions and therefore have little to offer others in the way of insight or nourishment. When there is no longer an exchange with others, you are lost and forgotten.

Editor: The Legge and Ritsema/Karcher translations are the only ones which mention "birds" or "wildfowl" here; the other translators use "animals," “game,” or "creatures." I have often found the attribute of the bird to be useful in interpreting the psychological intent of this line. Birds symbolize the realm of intellect, ideas or thought, and often this line has clearly meant that my idea or concept of the matter at hand was stagnant or out-moded. For example, the notion that the world is flat is an idea which was once widely held, but which has since been "forsaken in the course of time." The image also suggests a very primitive level within the psyche which is best shunned by consciousness.

In order to seize hold of the fantasies, I frequently imagined a steep descent. I even made several attempts to get to the very bottom. The first time I reached, as it were, a depth of about a thousand feet; the next time I found myself at the edge of a cosmic abyss ... I had the feeling that I was in the land of the dead.
Jung --Memories, Dreams, Reflections

A. Image of an archaic, stagnant level of awareness or point of view. Obsolete thinking.

B. Avoid primitive or inferior elements within the situation.

Line 2

Legge: The second line, dynamic, shows a well from which by a hole the water escapes and flows away to the shrimps and such small creatures among the grass, or one the water of which leaks away from a broken bucket.

Wilhelm/Baynes: At the well-hole one shoots fishes. The jug is broken and leaks.

Blofeld: Perch dart from the water in the well hole; the pitcher is worn out and leaks. [We are doubly unfortunate in that natural conditions (signified by fish in the water) and our own ineptitude or misfortune combine to ensure our failure.]

Liu: The well is like a valley (it is collapsed). The fish can be seen. The jug is old and it leaks. [One should be cautious now to avoid disaster.]

Ritsema/Karcher: The Well : a gully, shooting bass. The jug cracked, leaking. [Bass, FU: freshwater fish, said to go in pairs and be faithful.]

Shaughnessy: If the well is murky shoot the smelt; it is only the worn-out fish-trap.

Cleary (1): The depths of the well water a frog. The jar leaks. [While in the middle of self-development, if one wants to develop others before one’s own development is sufficient, one will be of no benefit to others, and will harm oneself first.]

Cleary (2): The depths of the well a minnow. The jar is broken and leaks. [This second yang is intellectual Buddhahood, where one has been influenced somewhat by learning but has not yet become a vessel of truth.]

Wu: The well is nearly dried up, with little water left for small fish. If one tries to draw water from it, the bucket will be damaged. [Apparently the water table has changed, which prevents water from flowing into the well. Trying to draw water from it not only is unsuccessful, but also will damage the bucket. The little water may be enough for small fish, but it is not enough for people.]

 

COMMENTARY

Confucius/Legge: He has none cooperating with him above. Wilhelm/Baynes: He has no one to do it with him. Blofeld: This is indicated by the failure of this line to win response from the other lines. Ritsema/Karcher: Without associating indeed. Cleary (2): It has no partner. Wu: It has nothing to offer.

Legge: Line two is dynamic, and might very well symbolize an active spring which feeds the well, and through it, the ground and its cultivators. But it is in an inappropriate place, and has no proper correlate. Its cool waters cannot be brought to the top.

Wilhelm/Baynes: The water itself is clear, but it is not being used. Thus the well is a place where only fish will stay, and whoever comes to it, comes only to catch fish. But the jug is broken, so that the fish cannot be kept in it. This describes the situation of a person who possesses good qualities but neglects them. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worthwhile.

 

NOTES AND PARAPHRASES

Siu: As in the case of able statesmen who refuse to serve as ministers of the government, the man possesses precious qualities but neglects them. His talents are dissipated in miscellaneous directions.

Wing: Because you may not be using your abilities and talents in a worthwhile way, you may go unnoticed in the world. When you are not sought out and challenged by your contemporaries, your talents will dissipate. When it becomes most important, you cannot fulfill your function.

Anthony: Doubt that we can achieve our goal through following the path causes good nourishment to be useless.

Editor: This line reiterates the ideas presented in the Judgment: "If the drawing has nearly been accomplished, but before the rope has quite reached the water, the bucket is broken, this is evil." Psychologically, the image can suggest an insight or idea which is lost because it is not comprehended.

In the training analysis the doctor must learn to know his own psyche and to take it seriously. If he cannot do that, the patient will not learn either. He will lose a portion of his psyche, just as the doctor has lost that portion of his psyche which he has not learned to understand.
Jung --Memories, Dreams, Reflections

A. For some reason you are unable to retain something or make a connection.

B. Wasted energy, lost power.

C. An asset now in decline.

63
After Completion


Other titles: After Completion, The Symbol of What is Already Past, Already Fording, Already Completed, Settled, Mission Accomplished, Tasks Completed, After the End, A state of Climax

 

Judgment

Legge:Completion intimates progress and success in small matters. There is advantage in firm correctness. There had been good fortune in the beginning; there may be disorder in the end.

Wilhelm/Baynes: After Completion. Success in small matters. Perseverance furthers. At the beginning good fortune, at the end disorder.

Blofeld:After Completion -- success in small matters! Persistence in a righteous course brings reward. Good fortune at the start; disorder in the end. [Perhaps persistence may help to lessen the disorder that threatens to come upon us after some initial success.]

Liu: Completion. Success in the small. It benefits to continue. Good fortune at first; disorder in the end.

Ritsema/Karcher:Already Fording. Growing: the small. Harvesting Trial. Initially significant. Completing: disarraying. [This hexagram describes your situation in terms of an important move from one position to another. It emphasizes that actively proceeding with the crossing is the adequate way to handle it...]

Shaughnessy:Already Completed: Receipt; slightly beneficial to determine; initially auspicious, in the end disordered.

Cleary (1):Settlement is developmental, but it is minimized. It is beneficial to be correct. The beginning is auspicious, the end confused.

Cleary (2): Settlement is successful, even in small matters … etc.

Wu: Mission Accomplished indicates a small degree of pervasiveness and the advantage of being persevering. It is characterized by goodness in the beginning, but tumult in the end.


The Image

Legge: The image of water above fire formsCompletion. The superior man, in accordance with this, thinks of the evil that may come, and guards against it in advance.

Wilhelm/Baynes: Water over fire: the image of the condition in After Completion. Thus the superior man takes thought of misfortune and arms himself against it in advance.

Blofeld: This hexagram symbolizes water above fire. The Superior Man deals with trouble by careful thought and by taking advance precautions.

Liu: Water above fire symbolizes Completion. The superior man ponders danger and takes precautions against it.

Ritsema/Karcher: Stream located above fire. Already Fording. A chun tzu uses pondering distress and-also providing-for defending-against it.

Cleary (1): Water is above fire,Settled.Thus superior peopleconsider problems and prevent them.

Wu: There is water above fire; this is Mission Accomplished. Thus the jun zi conceives ways to prevent disaster.

 

COMMENTARY

Confucius/Legge: Progress and success in small matters, with advantage in firm correctness. The dynamic and magnetic lines are correctly arranged, each in its proper place. There has been good fortune in the beginning because the magnetic second line is in the center. In the end there is a cessation of effort, and disorder arises. The course that led to rule and order is now exhausted.

Legge: The two written Chinese characters translated here as Completion represent two ideas -- the symbol of being past or completed, and the symbol of crossing a stream -- with a secondary meaning of helping and completing. When combined, the two characters express the idea of successful accomplishment. The hexagram denotes the kingdom finally at rest -- the vessel of state has been brought safely across the great and dangerous stream, the distresses of the realm have been relieved and its disorders rectified. Small things need to be completed: the new government must be consolidated and its ruler must, without noise or clamor, go on to perfect what has been wrought with firm correctness and without forgetting the inherent instability of all human affairs. That every line of the hexagram is in its correct place, and has its proper correlate emphasizes the intimation of progress and success.

The K'ang-hsi editors compare this hexagram and the next with number eleven, Harmony, and number twelve, Divorcement, observing that the goodness of Harmony is concentrated, as here, in the second line. Disorder after completion is inevitable. All things move on with a constant process of change. Disorder succeeds to order, and again order to disorder.

 

NOTES AND PARAPHRASES

Judgment: All's well that ends well, but the new cycle demands as much willpower as the last. Make no drastic choices during a transition.

The Superior Man anticipates conflict and is prepared for it in advance.

The sixty-third hexagram is the reference hexagram which depicts the correlation of properly matched dynamic and magnetic lines. On the basis of this figure, all of the other hexagrams (except the first and second, which are their "parents"), are compared. Yet, despite the fact that every line is in its proper place, not one of them has an easy auspice, and both the Judgment and Image are subdued and cautionary. The general idea is that as long as we draw breath in this spacetime dimension, our lives and Work are incomplete. Cycles complete themselves, certainly, but Completion in that sense is the "completion" of the full moon, which as soon as it reaches maximum brilliance immediately begins to wane.

Among those engaged in psycho-spiritual work, there is a great deal of energy focused on "enlightenment," and the natural desire of each aspirant to attain that state of consciousness as soon as possible. Many there are who wander from one conception of the Work to another in the hope that this particular discipline, or that particular Guru will provide the transcendent answer that the last one didn't.

This is a very deceptive illusion, because the chances that any given individual will attain perfect enlightenment in any given lifetime are probably miniscule to the point of insignificance. (How many truly enlightened beings have you ever met in your life?)

But the first signs of this symbolism are far from indicating that unity has been attained. Just as alchemy has a great many procedures, ranging from the "work of one day" to the "the errant quest" lasting for decades, so the tensions between the psychic pair of opposites ease off only gradually; and, like the alchemical end- product, which always betrays its essential duality, the united personality will never quite lose the painful sense of innate discord. Complete redemption from the sufferings of this world is and must remain an illusion ... The goal is important only as an idea; the essential thing is the opus which leads to the goal: that is the goal of a lifetime. In its attainment "left and right" are united, and conscious and unconscious work in harmony.
Jung-- Psychology of the Transference

The Work is a slow, organic process of transforming unconscious forces, which demands almost superhuman levels of discipline to accomplish. One can make a great deal of progress in one lifetime, but the Work can not be said to be complete until physical death “completes” it -- at that point, assuming the ego has acquired enough strength of will, perhaps one can facilitate a "permanent" synthesis of the forces one has spent a lifetime in training. Death is the doorway back to our Source, and if we enter that doorway consciously and correctly we can consolidate a great deal of power which will serve us well in the next cycle, in whatever dimension that cycle may take place.

It is even doubtful whether a man can arrive at the summit of all perfection as long as he lives in an imperfect physical form, because the imperfections of the form hamper the spirit, and only a spirit that has outgrown the necessity to live in a physical form may be said to have arrived at that high degree of perfection at which a perfect knowledge of self, and consequently a perfect knowledge of the universe is obtained.
F. Hartmann --Paracelsus: Life and Prophecies