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Revolution 49
Embrace transformation and change, recognizing the need for renewal. Be decisive and aware of timing, facilitating progress within yourself and your environment.
↓ Line 1
At the beginning of a revolution, it is wise to remain cautious and not act prematurely.
↓ Line 3
Premature action leads to trouble, but careful consideration and timing will earn trust and support.
↓ Line 6
True change comes from within, and superficial changes lead to misfortune. Perseverance in genuine transformation brings success.
↓ Divorcement12
Progress stalls as negative influences prevail. Patience and self-reflection are key to overcoming obstacles.
49 Revolution
Other titles: Revolution(s), Transformation, Skinning, The Bridle, The Symbol of Change, Molting, Leather, Skin, Molt, Cut Off, Changing, Radical Change, Overthrowing
Judgment
Legge: Metamorphosis is believed in only after it has been accomplished. Firm correctness abolishes regret and brings successful progress.
Wilhelm/Baynes:Revolution. On your own day you are believed. Supreme success, furthering through perseverance. Remorse disappears.
Blofeld: Revolution. Not before the day of its completion will men have faith in it -- sublime success! Determination in a righteous course brings reward; regret vanishes! [Very often, this means renovation, as of character, etc. But it may also mean exactly what it says; Confucius, though he regarded loyalty to the ruler as one of the highest virtues, recognized that evil men forfeit their right to rule by their excesses, and it is probable that this notion antedates him by many centuries.]
Liu: Revolution. When the appropriate day comes, the people will believe in it. Great success. It is beneficial to continue. Remorse vanishes.
Ritsema/Karcher: Skinning; before-zenith sun, thereupon conforming. Spring Growing Harvesting Trial. Repenting extinguished. [This hexagram describes your situation in terms of stripping away a protective cover. It emphasizes that radically changing and renewing the way you present yourself is the adequate way to handle it...]
Shaughnessy:The Bridle: on the si day then return; prime receipt; beneficial to determine; regret is gone.
Cleary (1): Inrevolution, the sun of the self is truth: This is creative, developmental, fruitful, and perfect. Regret vanishes. [In old texts when it says that the alchemical elixir is in people, but first they have to refine the self and wait for the proper time, this means to make a radical purge of all the pollution of past influences and not let any flaws remain in the heart.]
Cleary (2):Change is believed in on the day it is completed. It is very successful, beneficial if correct. Regret vanishes.
Wu: Reform indicates that revolution will become credible when the time is ripe. In this way, it is great and pervasive and advantageous to be persevering. Regret will disappear.
The Image
Legge: A fire in the marsh -- the image of Metamorphosis. The superior man synchronizes his astronomical calculations to clarify the times and seasons.
Wilhelm/Baynes: Fire in the lake: the image ofRevolution. Thus the superior man sets the calendar in order and makes the seasons clear.
Blofeld: This hexagram symbolizes fire rising from a marshy lake. The Superior Man regulates the calendar and thus ensures that men are clear about times and seasons.
Liu: Within the lake, fire -- this symbolizes Revolution. The superior man makes a calendar, clearly arranging the seasons.
Ritsema/Karcher: Marsh center possessing fire. Skinning. A chun tzu uses regulating time-reckoning to brighten the seasons.
Cleary (1): There is fire in a lake, changing. Thus do superior people make a calendar and clarify the seasons.
Cleary (2): Fire in a lake – changing. Leaders make calendars to define the seasons.
Wu: There is fire below the marsh; this is Reform. Thus, the jun zi is inspired to develop a calendrical system for keeping time.
COMMENTARY
Confucius/Legge: In Metamorphosis, Water and Fire extinguish each other. When two daughters with opposing viewpoints live together, change is inevitable; but after the change is accomplished, faith is accorded to it: Clarity brings good cheer and progress through what is correct. When a transformation is properly accomplished, all occasion for regret disappears. Heaven and earth undergo their changes, and the four seasons complete their functions. The rulers of old transformed the state in accordance with the will of heaven and in response to the wishes of men. Great indeed is what takes place in a time of change.
Legge: The written character translated as Metamorphosis is used here in the sense of changing. Originally used for the skin of an animal or bird, it received the significance of changing at a very early time. The figure deals with the subject of changes which are called for in the state of the country. The necessity for change is recognized, and hints are given as to the spirit and manner in which they should be brought about.
The Judgment assumes that change is viewed by people generally with suspicion and dislike, and therefore should not be made hastily. [This can refer to inner complexes, habits, etc. – Ed.] When the necessity for change has been proven beforehand and subsequently carried out with firm correctness, then the issue will turn out satisfactorily.
The lower trigram is the symbol for Fire and the upper for Water. Water extinguishes fire, and fire dries up water. Each "changes" the other. The lower trigram is also the second daughter and the upper is the youngest daughter. In the scheme of the trigrams these two are seen to be mutually incompatible.
NOTES AND PARAPHRASES
Judgment: Hidden within its cocoon the caterpillar becomes a butterfly -- who would believe it until the Metamorphosis was complete?
The Superior Man recognizes that celestial sequences create changes only when they are due; he therefore acts in accordance with the requirements of the times.
The forty-ninth hexagram makes an analogy between the natural Metamorphosisof animal pelts and the proper way to regard radical changes in government. Lines one, five and six all refer to skin, and two, three and four refer to politics. The general idea is that radical transformations occur at their own natural pace -- they cannot be successfully forced any more than eggs can be made to hatch before their time. The Image makes this point in its reference to the celestial correlation of the seasons.
There is a time for everything,
A time for every occupation under heaven:
A time for giving birth,
A time for dying;
A time for planting,
A time for uprooting what has been planted (etc)...
Ecclesiastes 3: 1-2
Once one assumes conscious responsibility for the Work, there comes a long and indefinite period in which one labors unceasingly without any visible results at all. Dream images and I Ching meditations will indicate that progress is being made, but the ego's life in spacetime consists of seemingly fruitless labor in the service of a transcendental ideal. This is a universal experience -- it happens to everyone who undertakes the Work. In the Western Mystery Tradition it is known as the Dark Night of the Soul. (See Hexagram Number-36 for further insights into this unavoidable phenomenon.)
The Personality undergoes a willful "death,” surrendering everything that it believes itself to be. Most difficult is that this total surrender of life, this initiatory sacrifice, must precede the experience of cosmic awareness. One is required to give up the totality of one's being, one's very life, in relative darkness, yet in the faith that there will be a resurrection into the Light. R. Wang -- The Qabalistic Tarot
Psychologically interpreted, Metamorphosis means that changes are taking place in the unconscious psyche, but don't expect them to manifest until their growth is complete. The ego must recognize this and persevere with the Work, even when "common sense" counsels otherwise. It is a period of probation and trial, and many there are who fail the test.
There is no short cut without impeding growth or setting the flow pattern of the Soul back, until each physical or psychological function has been correctly connected or developed ... Many aspirants do not perceive this law and become impatient and even lose faith when Providence seems to be holding back. Nothing occurs outside its time as it is part of a sequence in the great cosmic cycle that unfolds the Grand Design of Existence. Z.B.S. Halevi -- Kabbalah and Exodus
If there is any consolation in this terrible ordeal, it is that others have made the journey before you, and survived. Keep the faith that, in the imagery of this hexagram, the lower trigram of Clear Perception following the upper trigram of Cheerfulness will lead you through the most challenging of all transformations.
Where the issue of ultimate meaning is constellated, transformation will eventually occur, even though only by way of a great deal of suffering. E. C. Whitmont -- The Symbolic Quest
Line 1
Legge: The first line, dynamic, shows its subject as if he were bound with the skin of a yellow ox.
Wilhelm/Baynes: Wrapped in the hide of a yellow cow.
Confucius/Legge: He should in his circumstances be taking action. (Sic.) Wilhelm/Baynes: One should not act thus. Blofeld: Such aids to strength are necessary, for this line cannot suit itself to its position. [We cannot adapt ourselves to the present situation; we must increase our strength so as to be able to combat it.] Ritsema/Karcher: Not permitted to use possessing activating indeed. Cleary (2): It will not do to use contrivance.Wu: Because he is not ready for any task.
Legge: Line one at the bottom of the figure may be taken as denoting change made at too early a period. He has no proper correlate or helper above, hence he is represented as tied up and unable to take any action.
NOTES AND PARAPHRASES
Siu: At the outset, the man is under restraint. Premature offensive action will be unfortunate.
Wing: Restrain yourself. You don't really know if it is an appropriate time to act. Wait until you're sure. A little moderation will do a world of good now, whereas premature action will bring difficulties.
Editor: There is a proofreading error in the Confucian commentary on this line which is preserved in both the Dover and Mentor editions of Legge's translation. The comment should read: "He should ... not be taking action." The idea of the hexagram is molting, but at the beginning one is still wrapped in the protective skin of one's chrysalis. Try to remove a butterfly from its cocoon and you will surely kill it. The growth cycle must complete itself fully before the revolution can take place or the new order prevail. Sometimes the line can suggest the idea of being hidebound -- stuck in a mental cocoon of limiting beliefs. (Yellow is the color of clarity, intellect.) Hidebound: "Having an inflexible or ultraconservative character: bigoted, narrow." As always, the exact interpretation depends upon your intuition about the situation at hand.
No one except perhaps the wisest can perceive what lies within him, what is present at that point in a negative form, ready to manifest tomorrow or a million years from now. Z.B.S. Halevi -- An Introduction to the Cabala
A. The situation is still developing. The time is not right for action.
B. Hidebound thinking prevents lucid action.
Line 3
Legge: The third line, dynamic, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the changes he contemplates have been three times fully discussed, he will be believed.
Wilhelm/Baynes: Starting brings misfortune. Perseverance brings danger. When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
Blofeld: To advance now would bring misfortune and persistence would lead to further troubles. When talk of revolution has thrice arisen, then act with confidence. [We must make very sure that a rumored change will occur before we take further action.]
Liu: To advance leads to misfortune. To continue leads to danger. When the idea of revolution has been spoken publicly three times, the people will believe it.
Shaughnessy: To be upright is inauspicious; determination is dangerous. When bridling words thrice approach, there is a return.
Cleary (1): It is not auspicious to go on an expedition; even if correct, there is danger. Revolutionizing words formulated thrice, there is certainty.
Cleary (2): An expedition leads to misfortune, dangerous even if correct. Change, then speak; on the third presentation, there will be trust. [Here one is too adamant and unbalanced; but one is in correspondence with the top (magnetic line), which is flexible but upright, representing a leader that is like a spotted leopard and cannot be changed forcibly… One can only change oneself so as to go along with the leader.]
Wu: Going forward is foreboding. Remaining firm is perilous. In discussing reform thoroughly, he will gain confidence. [“Remaining firm is perilous”because by doing simply nothing, he will miss an opportunity in making contributions to reformation. In “discussing reform thoroughly” with others, such as his [6 th line] correlate, he will gain confidence in doing the right thing.]
COMMENTARY
Confucius/Legge: The change contemplated has been three times fully discussed -- to what else should attention be directed? Wilhelm/Baynes:"When talk of revolution has gone the rounds three times, one may commit himself." If not, how far are things to be allowed to go? Blofeld: What else could we do under the circumstances? Ritsema/Karcher: Furthermore actually wherefore having-them. Cleary (2): Make three presentations. Where are you going? Wu: What else can be done?
Legge: The symbolism of line three is twofold. The line is dynamic and in his correct position, but has passed the center of the lower trigram of Clarity and is on an outward verge. These conditions may dispose him to reckless and violent changes which would be bad. But if he acts with caution and due deliberation he may take action, and he will be believed in.
Anthony: Changes are difficult to make. If we expect too much progress too soon, we are being hasty; if we do not put forth energy to persevere because the task seems too difficult, this is being excessively conservative. We need strength to make changes; strength comes only from seeing clearly that we must make this effort.
NOTES AND PARAPHRASES
Siu: The man is disposed toward violent and far-reaching changes. Yet after the complaints have been well aired, his recommendations will be understood. He will succeed.
Wing: Do not step into change hastily, for this will bring misfortune. Yet if you hesitate or deny the possibility of change you will put yourself in danger. Rely upon openness and self-control to guide you. When the necessity of Changing has made itself perfectly clear, and when you have thoroughly contemplated its effect, you may then proceed.
Editor: This depicts a situation in which one must find the proper balance between action and inaction. The line is an unambiguous warning about being clear in one's mind and cautious in one's transactions. Balanced differentiations (perhaps augmented by mature advice from others) are called for. A rather callow impatience is implied, so it is useful to note the third place in Hexagram 17 (Following) which is created if this is the only changing line: “By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits” (Liu). This is an unambiguous picture of immaturity (inexperience) rectified via seasoned discernment – psychologically, an image of the ego “following” the intentions of the Self.
Perfect sincerity leads to activity. Activity leads to change. And change leads to transformation. Hence it is said, "One will consider before he speaks and deliberate before he acts. By such consideration and deliberations he undertakes to complete all changes and transformations." Chou Tun-I
A. Suggests a situation which can best be resolved via careful discrimination and judicious choices of action. If appropriate, seek experienced counsel.
B. Cool it! Premature or ill-considered action brings defeat.
Line 6
Legge: The sixth line, magnetic, shows the superior man producing his changes as the leopard does when he changes his spots, while inferior men change their faces and show obedience. To go forward now would lead to evil, but there will be good fortune in abiding firm and correct.
Wilhelm/Baynes: The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune.
Blofeld: The Superior Man brings about the change like a leopard and lesser men promptly switch their allegiance. ["Like a tiger" and "like a leopard" do not have any connotation of fierceness. The striped skin of the former and the spotted hide of the latter symbolize brilliance and beauty respectively.] To advance now brings misfortune. Righteous persistence brings good fortune to those who remain where they are.
Liu: The superior man transforms himself like a leopard. The inferior man changes his attitude. To advance leads to misfortune. To remain and persist leads to good fortune.
Ritsema/Karcher: A chun tzu: leopard transforming. Small People: Skinning the visage. Chastising: pitfall. Residing-in Trial significant.
Shaughnessy: The gentleman's leopard whip; the little man bridles the face; to be upright is inauspicious; determination about dwelling is auspicious.
Cleary (1): Superior people transform, inferior people change on the surface. To go on an expedition is unlucky, to remain correct is auspicious. [Gentle non-striving revolution is only possible to superior people with faith. Inferior people without faith cannot accomplish it. Inferior people change their appearance, their surface, but they do not change their hearts; their wills are not firm, and they do not finish what they have started, eventually to fall into ruin, bringing on misfortune. Superior people always remain correct; their will becomes stronger with time, so that they ultimately attain the Tao and achieve good fortune. This is revolution in which false and true bear their fruits.]
Cleary (2): Developed people transform like leopards; undeveloped people change their faces … etc.
Wu: The jun zi makes changes like a leopard. The little man makes only cosmetic changes. Going forward is foreboding. Remaining firm is auspicious.
COMMENTARY
Confucius/Legge: The superior man produces his changes as the leopard does when he changes his spots means that their beauty becomes more elegant. Inferior men change their faces means that they show themselves prepared to follow their ruler. Wilhelm/Baynes: His marking is more delicate ... He is devoted and obeys the prince. Blofeld: The Superior Man brings about the change `like a leopard' means that he does so in a manner that is exceedingly graceful. That lesser men promptly switch their allegiance means that they readily accept his lead. Ritsema/Karcher: One's pattern beautiful indeed. Yielding uses adhering-to the chief indeed. Cleary (2): Their spots are dense. They follow the leader docilely. Wu: Because his refinements are elegant. This means he (the little man) will obey the king.
Legge: Line six is magnetic, but still penetrated with the spirit of the hexagram. He is a superior man, inferior only to the great man immediately below him in line five. Any changes he makes will be subordinate only to those of the ruler. If he be an inferior man, he will be compliant and submissive. The lesson for him is to abide firm and correct without taking unilateral action.
Anthony: The inferiors conform to the required changes only superficially. Habit is strong and clarity short-lived. Permanent change occurs only through step by step discipline. Giant steps lead to rebellion and back-sliding, therefore patience and perseverance are necessary.
NOTES AND PARAPHRASES
Siu: After bringing about successful major reforms, the man introduces the necessary minor adjustments in order to bring inferior men into compliance with the new order.
Wing: The major objective is reached and only details remain to be adjusted. Although you may see limitations in the new condition, you must not create disharmony by reaching for perfection. Try to find satisfaction in what is possible now and bring stability into your life.
Editor: This line does not lend itself to the gender symbolism for a magnetic line. The difference between the changes in line five and those in line six is seen in the difference between a tiger's stripes and a leopard's spots, and in the relative rank and value of the two animals. The tiger is in the ruler's place appropriate to its strength and majesty, and his changes are bold and distinct. The leopard is inferior only to the tiger in rank and power, and his changes are represented by hundreds of spots, suggesting numerous differentiations, many details. The ruler's reforms are sketched out in bold outlines (stripes), but the specifics (spots) are completed by his subordinates. It is through the letter of the law (the details) that inferior men are made to comply (to change their faces) and show obedience. This is a reiteration of the superior man's role in the Image: "The Superior Man regulates the calendar and thus ensures that men are clear about times and seasons" (Blofeld).
Psychologically interpreted, the tiger can be seen as the Self, the leopard as the ego, and the small (inferior) men as the complexes -- the habits, appetites, drives and passions within the unconscious psyche. Cleary’s Taoist commentary warns the ego to “maintain both the spirit and letter of the law” lest your complexes rationalize the situation (many spots) and adulterate the Work. If this is the only changing line, the new hexagram created is number 13, Union of Forces, the corresponding line of which depicts an incomplete synthesis. Ritsema/Karcher’s Confucian commentary for 13:6 sums it up succinctly: “Purpose not-yet acquired indeed.” This strongly implies that the “inferior men” in the current line (whatever they symbolize in the situation at hand) represent cause for concern: Will the Metamorphosis be successful or not? Ritsema/Karcher’s: “Righteous persistence brings good fortune to those who remain where they are” portrays the best strategy for dealing with this situation. Anthony’s commentary nicely supplements this in contemporary idiom.
Our objective is to abstract patterns from Nature (right hemisphere thinking), but many proposed patterns do not in fact correspond to the data. Thus all proposed patterns must be subjected to the sieve of critical analysis (left hemisphere thinking). The search for patterns without critical analysis, and rigid skepticism without a search for patterns, are the antipodes of incomplete science. The effective pursuit of knowledge requires both functions. Carl Sagan -- The Dragons of Eden
A. The image suggests the refinement of details in a transformation. As the ego consolidates its new position, archetypal forces (complexes, habitual responses, limiting beliefs) are forced to conform to the altered psychic hierarchy. Stand pat and hold fast to prevent backsliding.
B. Do nothing until you've analyzed all aspects of the situation at hand. Beware of inferior forces influencing your choices.
12 Divorcement
Other titles: Standstill, The Symbol of Closing, Stagnation, Obstruction, The Wife, Obstructed, Decadence, Disjunction, Impasse, "Yin supporting yang which is wrong, they part company. Bad prospects for marriage or partnership. " -- D.F. Hook
Judgment:
Legge: Divorcement means there is a lack of communication between the different classes of men. This is unfavorable to the superior man. The great has departed and the inferior has arrived.
Wilhelm/Baynes: Standstill . Evil people do not further the perseverance of the superior man. The great departs; the small approaches.
Blofeld: Stagnation (obstruction) caused by evil doers. Although the omen portends ill for the Superior Man, he must not slacken his righteous persistence. The great and the good decline; the mean approach. [When heaven and earth cease to co-operate, no growth is possible and stagnation results. The trigram (earth), when in intercourse with heaven, has the auspicious meaning of glad acceptance; but, when separated from heaven, it represents weakness and darkness, etc.]
Liu: Stagnation. Stagnation is of no benefit, although not of man's doing. The superior man carries on (according to his principles). The great is departing. The small is arriving.
Ritsema/Karcher: Obstructing it , in-no-way people. Not Harvesting: chun tzu, Trial. the great going, the small coming. [This hexagram describes your situation in terms of being blocked or interfered with. It emphasizes that accepting the hindrances that temporarily interrupt the flow of life and thwart communication is the adequate way to handle it. To be in accord with the time, you are told to: accept obstruction!]
Shaughnessy: The wife's non-persons; not beneficial for the gentleman to determine; the great go, the little come.
Cleary (1): Obstruction’s denial of humanity does not make the superior person’s rectitude beneficial. The great goes and the small comes.
Cleary (2): … Does not make the leader’s correctness beneficial, etc.
Wu:Stagnation is destined to cause obstruction of normal course of action. It is not beneficial to the jun zi who takes a persevering stand. The great goes out and the small comes in.
The Image:
Legge: Heaven and earth are estranged -- the image of Divorcement. The superior man preserves his virtue by withdrawing from evil, and refuses both honor and wealth.
Wilhelm/Baynes: Heaven and earth do not unite: the image of Standstill. Thus the superior man falls back upon his inner worth in order to escape the difficulties. He does not permit himself to be honored with revenue.
Blofeld: This hexagram symbolizes heaven and earth cut off from each other. To conserve his stock of virtue, the Superior Man withdraws into himself and thus escapes from the evil influences around him. He declines all temptations of honor and riches. [To understand why the trigrams for heaven and earth arranged in what seems to be their natural positions have this inauspicious significance, see notes on the preceding hexagram, (Harmony).]
Liu: Heaven and earth are not united, symbolizing stagnation. The superior man restrains himself to avoid danger. He seeks neither honor nor wealth.
Ritsema/Karcher: Heaven, earth, not mingling. Obstruction. A chun tzu uses parsimonious actualizing-tao to cast-out heaviness. A chun tzu uses not permitting splendor to use benefits. [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): When heaven and earth do not commune, there is obstruction. The superior person therefore is parsimonious with power and avoids trouble, not susceptible to elevation by emolument.
Cleary (2): … Leaders … should not prosper on wages.
Wu: … The jun zi practices the virtue of frugality to alleviate difficulties, but does not allow himself to be honored with official salary.
COMMENTARY
Confucius/Legge: The unfavorable auspice of Divorcement is because heaven and earth are not in communication, and all things consequently fail to unite. High and low, superior and inferior, do not meet in union, and there are no well- regulated states in the kingdom. The lower trigram consists of magnetic lines, and the upper of dynamic lines: darkness is within, clarity without; weakness within, strength without. The lower trigram represents the advancing inferior men, the upper trigram represents the retreating superior men.
Legge: The form of Divorcementis the exact opposite of Harmony, and much of what has been said on the interpretation of that will apply to this. Divorcement is the hexagram of the seventh month when the process of growth has ended and increasing decay may be expected. The trigram of Earth is below and that of Heaven is above, and since it is always proper for the lower trigram to take the initiative, how can Earth take the place of Heaven? As in nature, it is Heaven that originates, not Earth, and in a state the upper classes must take the initiative, and not the lower.
NOTES AND PARAPHRASES
Judgment: The time is out of joint -- decadence waxes and virtue is mocked.
The Superior Man refuses to participate in the prevailing disorder.
If the preceding hexagram images the fruitful union of heaven and earth in a holy marriage, this figure shows their Divorcement.
Divorcement: The act, process, or an instance of separating things closely joined -- the state of being separated.
To receive this figure without changing lines suggests that you are separated from truth or virtue, or that for the moment at least, the situation at hand affords no possibility of reconciliation. During such conditions it would be the height of folly to "wed oneself" to the prevailing disorder.
Note however that every line but the third shows some kind of effort to reunite that which has been separated. The first shows an alliance of closely related elements bent on serving the Work; line two depicts a kind of holding action which is necessary to allow a superior element to prevail. The third line identifies recalcitrant forces which prevent union, and four depicts another alliance -- a higher octave of its first line correlate. Line five images nearly complete re-unification and six shows the end of Divorcement. These images suggest that although disunion prevails, the energy in the situation is promoting connection.
As regards the Judgment:
Plato seems to have expressed Confucius' idea perfectly. In The Republic he makes Socrates say that the true philosopher, finding himself in an evil environment, "will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends, and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way ... he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes." H.G. Creel -- Confucius and the Chinese Way