One increases one's feeling of comfort by letting others take the lead of the operations. taoscopy.com
Keeping Still52
Stay still and composed. Focus inward, find tranquility amidst chaos. Embrace calmness to understand your inner self.
↓ Line 1
The beginning of stillness. It is important to remain calm and not act impulsively.
↓ Line 3
Excessive stillness can lead to stagnation and emotional distress. Balance is needed.
↓ Line 6
Achieving a noble and virtuous state of stillness brings good fortune and success.
↓ Return24
Pause, reflect, and start anew. Embrace change and renewal.
Original Readings
52 Keeping Still
Other titles: Mountain, Keeping Still, The Symbol of Checking and Stopping, Desisting, Stilling, Stillness, Stoppage, Bound, Reposing, Resting, Meditation, Non-action, Stopping, Arresting Movement, "Refers to meditation and yoga." -- D.F. Hook
Judgment
Legge: When his repose is like the back, and he loses all consciousness of self; when he walks in his courtyard and does not see the people, there will be no error.
Wilhelm/Baynes: Keeping Still. Keeping his back still so that he no longer feels his body. He goes into his courtyard and does not see his people. No blame.
Blofeld: Keeping the back so still as to seem virtually bodiless, or walking in the courtyard without noticing the people there involves no error!
Liu: Stillness. Keeping the back still -- one feels that the body no longer exists. Even when one walks in the courtyard, one sees no people. No blame.
Ritsema/Karcher: Bound: one's back. Not catching one's individuality. Moving one's chambers. Not visualizing one's people. Without fault. [This hexagram describes your situation in terms of confronting a boundary or obstacle. It emphasizes that stopping and acknowledging the limit, the action of Bound, is the adequate way to handle it. To be in accord with the time, you are told to stop!]
Shaughnessy: Stilling his back , but not stilling his body: Walking into his courtyard, but not seeing his person; there is no trouble.
Cleary (1):Stopping at the back, one does not have a body; walking in the garden, one does not see a person. No fault.
Cleary (2):Stilling the back, one does not find the body, etc.
Wu:Stoppage indicates that, resting on his back, he does not find his body and walking in his courtyard, he does not see any person. Faultless.
The Image
Legge: The image of one mountain atop another formsKeeping Still. The superior man, in accordance with this, does not allow his thoughts to go beyond the duties of his immediate circumstances.
Wilhelm/Baynes: Mountains standing close together: the image of Keeping Still.. Thus the superior man does not permit his thoughts to go beyond his situation.
Blofeld: This hexagram symbolizes two mountains conjoined. The Superior Man takes thought in order to avoid having to move from his position.
Liu: Mountain next to mountain symbolizes stillness. The superior man's thoughts do not go beyond his position.
Ritsema/Karcher: Joined mountains. Bound. A chun tzu uses pondering not to issue-forth-from one's situation.
Cleary (1):Joining mountains. Thus do superior people think without leaving their place.
Cleary (2):The mountains are still. Thus the thoughts of developed people are not out of place.
Wu: One mountain overlapping another makes Stoppage. Thus the jun zi does not contemplate things beyond his position. [Confucius said: “If you do not hold an office, do not give counsels on its administration.” What he meant is: not to volunteer counsels freely. On the other hand, if you are requested, then give the best you can.]
COMMENTARY
Confucius/Legge:Keeping Stillmeans stopping: One rests when it is time to rest, and acts when it is time to act. When action and rest occur at the proper times, one's behavior is enlightened. Keeping his back still, he rests in his proper place. The upper and lower lines of the hexagram all mirror each other, but are without any interaction: Hence it is said that he has no consciousness of [ego]. He does not see the persons in his courtyard, and there will be no error.
Legge: Two trigrams symbolizing Mountain make up the hexagram ofKeeping Still. Mountains rise up grandly from the surface of the earth, their huge masses resting on it in quiet and solemn majesty. They are barriers to the onward progress of the traveler. The attributes of this hexagram are both resting and arresting. It denotes the characteristic of resting in what is right in principle, right on the widest possible scale -- in the absolute conception of the mind and in every possible position in which a man can be placed. As in hexagram number thirty-one, Initiative, the symbolism is taken from the different parts of the human body.
According to the K'ang-hsi editors, the second sentence in the Image should be translated: "The superior man, in consequence with this, thinks anxiously how he shall not go beyond the duties of his position."
NOTES AND PARAPHRASES
Judgment:"Wipe out imagination: check desire: extinguish appetite: keep the ruling faculty in its own power.” -- Marcus Aurelius
The Superior Man eliminates all distraction and concentrates on the matter at hand.
A large portion of the Work consists of nothing more than the will to keep still. Anyone who has ever tried it can attest that Keeping Still, or doing “nothing,” is probably the most difficult thing that a human can be asked to do. We are an ever-flowing fountain of restless desire -- the senses are mindlessly programmed to encounter their objects, and when we prevent them from doing this, a great commotion occurs in the psyche. We are so accustomed to feeling our desires, drives, instincts and appetites as integral to our awareness, that we are seldom conscious of the fact that they are actually autonomous forces -- as separate from the ego, or choice-making complex, as we are from other people, creatures or objects in the physical world. Try controlling an ingrained habit, such as smoking, and observe how difficult it is to impose your will upon it. Who controls whom?
The power of sight does not come from the eye, the power to hear does not come from the ear, nor the power to feel from the nerves; but it is the spirit of man that sees through the eye, and hears with the ear, and feels by means of the nerves. Wisdom and reason and thought are not contained in the brain, but they belong to the invisible and universal spirit which feels through the heart and thinks by means of the brain. All these powers are contained in the invisible universe, and become manifest through material organs, and the material organs are their representatives, and modify their mode of manifestation according to their material construction, because a perfect manifestation of power can only take place in a perfectly constructed organ, and if the organ is faulty, the manifestation will be imperfect, but not the original power defective. Paracelsus -- De Viribus Membrorum
The ego has only one legitimate function -- to make choices: it is the switchboard in the psyche which directs where the energy of the instinctual powers shall go. If these autonomous forces are stronger than the will of the ego, they soon learn to get their way as often as possible. The main difference between an inferior and a superior man is that the latter has learned to control and direct his energies for a higher purpose. One of the best ways to acquire this ability is to learn the lessons inherent within Keeping Still.
Psychoanalysis has demonstrated that the power of these images and complexes lies chiefly in the fact that we are unconscious of them, that we do not recognize them as such. When they are unmasked, understood, and resolved into their elements, they often cease to obsess us; in any case we are then much better able to defend ourselves against them. Roberto Assagioli -- Psychosynthesis
The lines of the upper and lower trigrams are mirror images of each other, yet not one of them has a proper correlate: they don't connect with each other. This suggests the separation of the senses from their objects. For example, eyeballs are sensory-receptors designed for the perception of light and form -- close your eyes, and they are prevented from contacting the phenomena they were created to perceive. That the psychic entities attached to this desire to perceive phenomena might resist restriction is a foregone conclusion, but the ego has control over the eyelids -- or should have. “Not seeing the people in one's own courtyard” means that one ignores one's autonomous impulses.
Regulation of the psyche’s autonomous manifestations in accordance with the will of the Self is for the purpose of gaining a controlling influence over one’s karma. As stated herein many times, you, as ego, are nothing more than a tool created by the Self for the direction of its own destiny.
Both karma theory and quantum mechanics refuse to accept that observers can exist independent of the systems they observe. Spiritual science goes so far as to take the observer’s own internal universe and its states as its experimental field. For it is within that field that karma is produced and stored …The “matter” from which we and our obstructions are created includes both the dense physical material from which our bodies are built and the thoughts, attitudes and emotions that make up our minds. Tantric practice is karmic engineering within this field of name and form, orchestration of substance and action into result. First you direct new causes against previous effects to nullify adverse influences on your awareness, then you unleash yet further actions to negate the influence of the nullifying actions. Robert Svoboda –Aghora III, The Law of Karma
How any ego could tackle such responsibilities with any hope of progress is impossible to imagine without the direction of the Self. Keeping Still certainly has its own karmic consequences, but when the “not choosing” implied in this hexagram is done in accordance with the Self’s will and intent, the results slowly lead to ever higher levels of awareness – eventually into realms beyond the physical. That is what the Work is all about: any other choice is to lock ourselves into a continuous round of birth and death in physical manifestation.
The Kabbalists teach that everything we do stirs up a corresponding energy in other realms of reality. Actions, words, or thoughts set up reverberations in the universe. The universe unfolds from moment to moment as a function of all the variables leading up to that moment. When we remain cognizant of this mystical system, we are careful about what we do, say, or even think, for we know that everything is interdependent; we know that a seemingly insignificant gesture could have weighty consequences. Rabbi David Cooper – God is a Verb
SUGGESTIONS FOR MEDITATION
Notice that every line of this hexagram except the last deals with an inherent challenge involved in the discipline required to keep still. Compare the lines in Keeping Still with similar lines in hexagram 31, Initiative.
Line 1
Legge: The first line, magnetic, shows its subject keeping her toes at rest. There will be no error, but it will be advantageous for her to be persistently firm and correct.
Wilhelm/Baynes: Keeping his toes still. No blame. Continued perseverance furthers.
Blofeld: Stilling the toes -- no error. Unwavering persistence in a righteous course brings advantage. [This suggests the simplest kind of stillness, namely staying where we are.]
Liu: Keeping the toes still. No error. Continued persistence is advantageous.
Ritsema/Karcher: Bound: one's feet. Without fault. Harvesting: perpetual Trial.
Shaughnessy: Stilling his foot: there is no trouble; beneficial for permanent determination.
Cleary (1): Stopping at the feet, there is no fault. It is beneficial to be always upright.
Wu: He rests his toes. No error. It is advantageous to be persevering.
COMMENTARY
Confucius/Legge: She does not fail in what is correct according to the idea of the figure. Wilhelm/Baynes: What is right is not yet lost. Blofeld: This passage is implied by the position of this line, which is not out of order. Ritsema/Karcher: Not-yet letting-go correcting indeed. Cleary (2): Stop the feet before losing correctness. Wu: He has not lost the correct way.
Legge: The symbolism of the hexagram rises from one part of the body to the other. The first line at the bottom of the figure fitly suggests the toes. Toes play a great part in walking, but there are here at rest, and so do not lose the correct idea of Keeping Still. The lesson is that from the first men should rest in and be anxious to do what is right in all their affairs. The dynamic line in a magnetic place accounts for the caution with which the phrase concludes.
NOTES AND PARAPHRASES
Siu: At the outset, the man pauses to study the situation as it actually exists -- without being led astray by wishful thinking or ulterior motives. He must remain persistently firm and correct to avoid irresolute drifting.
Wing: Because the situation is only at its beginning, you are able to see things as they are. Furthermore, your interests and motives have not yet become self-serving. Continuing in this objective attitude is necessary for advancement.
Editor: The I Chingconsistently uses the image of toes as symbolic of initial movement -- the beginning of some kind of action. Here the message is to refrain from action. There is a hint that egotistical compulsiveness or impatience might be involved. You are counseled to squelch this urge and remain quietly in place.
Our vitality constantly drives us to do something and if we stop that, something within us keeps going on. Try once to think of nothing even for half a second! You cannot! You think: "Gosh, I have to go to the butcher, etc." It is the constant autonomous restlessness of the life we lead and our will-power is insufficient to enable a simple inner life to overcome that autonomous liveliness. With the help of the Self, however, it comes forth. M.L. Von Franz -- Alchemical Active Imagination
A. Do not initiate action.
Line 3
Legge: The third line, dynamic, shows its subject keeping his loins at rest, and separating the ribs from the body below. The situation is perilous, and the heart glows with suppressed excitement.
Wilhelm/Baynes: Keeping his hips still. Making his sacrum stiff. Dangerous. The heart suffocates.
Blofeld: Stilling the loins and stiffening the spine – his heart is suffocated by trouble. [Elsewhere in the Book of Change, it is made clear that the loins sometimes symbolize sexual desire. To force oneself to continence when the mind is not ready for it is exceedingly dangerous and may lead to mental and emotional disarrangement. What is required is stilling the WHOLE self, a cessation of desire itself.]
Liu: Keeping the loins and the middle of the spine still. Danger. His heart is like an anxious flame.
Shaughnessy: Stilling his midsection: scratching his spine; danger; smoke the heart.
Cleary (1): Stopping at the waist breaks the backbone; danger inflames the heart.
Wu: He rests his waist and tightens it with a waistband. He is deeply worried.
COMMENTARY
Confucius/Legge: The danger of keeping the loins at rest produces a glowing heat in the heart. Wilhelm/Baynes: There is danger that the heart may suffocate. Blofeld: If the loins are stilled, there is a danger that the heart will suffocate. Ritsema/ Karcher: Exposure smothers the heart indeed. Cleary (2): Danger affects the heart. Wu: He is deeply worried.
Legge: When the calves are kept at rest, advance is stopped, but no other harm ensues. Not so when the loins are kept at rest, and unable to bend, for the connection between the upper and lower parts of the body is then broken. The dissatisfaction increases to an angry heat. Canon McClatchie suggests the idea of "stopping at a limit, and separating what is in continued succession (i.e., the backbone); thus the mind, etc."
NOTES AND PARAPHRASES
Siu: Danger results from the smoldering resentment against forced inaction on the part of the man. The proper frame of mind for meditation and concentration can arise naturally only out of inner composure and not through artificial rigidity.
Wing: If you attempt to force stillness upon restless desires you will only create deep inner conflict and resentment. This can be dangerous. Attempt internal composure through relaxation and Meditation.
Editor: If the heart is the point of balance between the dry speculations of the brain and the robust libido of the genitals ("loins"), then the will to keep the loins at rest is certain to create a conflict within the psyche which will test our "heart" to serve the higher ideals of the Work. As the top line of the lower trigram, this is a place of transition between a lower and higher condition, and the imagery describes the conflict which ensues whenever one undertakes such a separation. Blofeld's note about sexuality is very apt here: the Self is capable of testing one's will to the very limits of endurance on this issue; indeed, control of sexual libido is one of the cornerstones of the Work and cannot be evaded. The concept of the "cessation of desire itself" is easily understood, yet all but impossible to achieve. If this is the only changing line, the new hexagram becomes number 23, Disintegration(Splitting Apart), the corresponding line of which offers a strong hint about how to handle the situation at hand.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. Galatians 5: 17
A. Make a distinction between your will and your desire, and at least be conscious about which one you choose.
B. Enforced inaction is suffocating to a free spirit.
C. Calm down -- get back on center. Disassociate yourself from an inferior force.
Line 6
Legge: The sixth line, dynamic, shows its subject devotedly maintaining his restfulness. There will be good fortune.
Wilhelm/Baynes: Noble hearted keeping still. Good fortune.
Blofeld: The highest form of stillness -- good fortune!
Liu: Keeping still with benevolence. Good fortune.
Confucius/Legge: To the end he shows himself generous and good. Wilhelm/ Baynes: The good fortune of noble hearted keeping still comes from the fact that there is an ample end. Blofeld: He achieves this in order to win greater benefit in the end. Ritsema/Karcher: Using munificence to complete indeed. Cleary (2): A rich conclusion. Wu: It ends with honor.
Legge: The third line of the trigrams, and the sixth line of the hexagram, is what makes Keeping Still what it is -- the symbol of a mountain. The subject of it therefore will carry out the resting required by the whole figure in the highest style.
NOTES AND PARAPHRASES
Siu: The man attains tranquility in relation to life in its entirety.
Wing: When your inner composure can reach even beyond the situation into all aspects of your life, you can penetrate the true meaning of things. From this perspective comes great good fortune.
Editor: The sixth line suggests the very top of the mountain -- the peak which is nearest to heaven and hence most in conformance with the ideals of the hexagram of Keeping Still.
If meditation is controlled thinking, it implies that the individual has the entire thought process under control, including input from the subconscious. The experienced meditator learns how to think what he wants to think, when he wants to think it. He can always be in control of the situation, resisting psychological pressures that work on the subconscious. He is also in control of himself, never doing something that he knows he really does not want to do. In many schools, this self-mastery is one of the most important goals of meditation. Aryeh Kaplan --Jewish Meditation
A. An image of tranquil non-action.
B. Present inaction creates future advantage.
24 Return
Other titles: The Turning Point, The Symbol of Returning, Revival, Recovery, To Repeat, Renewal, Restore, Return to the Way, Cyclic Repetition, "Return to virtue or happier conditions." -- D.F. Hook
Judgment
Legge: Progress and freedom of action are found in Return. Goings and comings are unimpeded, and friends approach without error. Return to repeat the proper course. Seven days returns the cycle to its beginning. There is advantage in choosing one's path.
Wilhelm/Baynes:Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go.
Blofeld: Return. Success! All going forth and coming in is free from harm. [For it is only when the whole series is completed that we can understand the reasons for many things (death, winter and so on) which, at the time, seemed unproductive, negative or positively evil.] Friends arrive and no error is involved. They return whence they came, spending seven days in all upon their coming and returning. It is favorable to have in view some goal (or destination).
Liu:Return:success. One goes out and comes back in without harm. Friends arrive without blame. Going to and fro is the way. Returning on the seventh day. It benefits one to go anywhere. [Return or Revival signifies a bad time becoming better... Anyone receiving this hexagram should prepare for a great opportunity...]
Ritsema/Karcher:Returning, Growing. Issuing-forth, entering, without affliction. Partnering coming, without fault. Reversing Returning one's tao. The seventh day coming: Returning. Harvesting: possessing directed going. [This hexagram describes your situation in terms of something that is re-emerging. It emphasizes that going back to the starting point in order to begin anew is the adequate way to handle it. To be in accord with the times you are told to return!]
Shaughnessy:Returning: Receipt; in exiting and entering there is no illness; when the burying comes there is no trouble; turning around and returning to its way, in seven days it comes in return; beneficial to have someplace to go.
Cleary (1): Return is developmental. Exiting and entering, there is no ill. When a companion comes, there is no fault. Reversing the path, returning in seven days, it is beneficial to have a place to go.
Cleary (2):Return is successful, etc. … Returning back on the path, etc.
Wu:Renewal is pervasive. He who comes and goes will have no error. Friends come without harm. The course repeats itself. In seven days, one cycle of reversion completes. There will be advantage to have an undertaking.
The Image
Legge: Thunder in the middle of the earth -- the image of Return. Thus the ancient kings closed the passes on the day of the winter solstice to prevent travelers from pursuing their journeys, and princes from inspecting their states.
Wilhelm/Baynes: Thunder within the earth: the image of The Turning Point. Thus the kings of antiquity closed the passes at the time of the solstice. Merchants and strangers did not go about, and the ruler did not travel through the provinces.
Blofeld: This hexagram symbolizes thunder in the bowels of the earth. [The component trigrams in this position suggest thunder coming from under the earth; but the trigram of thunder also means to sprout or quicken; it is this concept of a quickening within the earth that makes this hexagram generally favorable.] The ancient rulers closed the passes during the solstices [The solstices were times for solemn sacrifice; it has always been the practice in China for people to return to their homes for the celebration of the great yearly festivals. Return in this sense is highly auspicious.] and the merchants were unable to travel. Even the rulers abstained from touring their territories at those times.
Liu: Thunder in the earth symbolizes Return. Thus in ancient times the kings closed the roads during the winter solstice. Merchants and travelers ceased traveling. And rulers would not visit their territories.
Ritsema/Karcher: Thunder located-in earth center. Returning. The Earlier Kings used culminating sun to bar the passages. Bargaining sojourners [used culminating sun] not to move. The crown-prince [used culminating sun] not to inspect on-all- sides.
Cleary (1): Thunder is in the earth; Return. Thus did the kings of yore shut the gates on the winter solstice; caravans did not travel, the ruler did not inspect the regions.
Wu: Thunder is inside the earth; this is Renewal. Thus on the day of the winter solstice, the ancient kings ordered the city gates closed, so that merchants and travelers could take a break of their journeys; the kings refrained from performing official duties.
COMMENTARY
Confucius/Legge:Return shows the coming back of the dynamic principle. His actions show movement directed in accordance with the natural order. Such is the movement of the heavenly cycle. The dynamic lines are growing and increasing. Do we not see inReturn the mind of heaven and earth?
Legge: Return symbolizes the idea of coming back or over again. The previous hexagram showed the ascendancy of inferior forces, when all that is good in nature or society yields before what is bad. But change is eternal, and here we see the beginnings of recovery from the former situation. Return is associated with the time of the winter solstice when the sun begins its journey back toward summer. In harmony with these cycles in nature are the cycles in human affairs.
The dynamic bottom line is the first line of the trigram of Movement, and the upper trigram is that of Docility. The dynamic returning line will meet with no resistance and all the magnetic lines above it will be transformed into allies. The bright quality will be developed brighter and brighter from day to day and month to month.
"In seven days brings return" refers to the idea of a new cycle commencing when each of the six lines of a hexagram has changed -- the "seventh line," or seventh day begins a new cycle just as Sunday begins a new week.
Thunder in the midst of the earth is thunder shut up and silent, just able to make its presence felt. So it is with the first stirrings of life after the winter solstice and the first returning steps of the wanderer to virtue. As the spring of life has to be nurtured in quietness, so also the purpose of goodness.
Wilhelm: The hexagram of RETURN, applied to character formation, contains various suggestions. The light principle returns; thus the hexagram counsels turning away from the confusion of external things, turning back to one’s inner light. There, in the depths of the soul, one sees the Divine, the One. It is indeed only germinal, no more than a beginning, a potentiality, but as such clearly to be distinguished from all objects. To know this One means to know oneself in relation to the cosmic forces. For this One is the ascending force of life in nature and in man.
NOTES AND PARAPHRASES
Judgment: The Work is recycled, perfected and refined over and over again.
The Superior Man pauses before he begins anew.
The mention of seven days in the Judgment and the winter solstice in the Image tells us that the hexagram of Return deals with cyclic progression.
In the I Ching, the hexagram fu, signifying the Return (one yang line beneath five yin lines) is the symbol of the rebirth of the Yang. At the winter solstice, the Yang seems to have disappeared, whereas the Yin is at its full; but this is the moment when the Yang is reborn and begins its return. Symmetrically, at the summer solstice the Yang is at the apogee of its power while the Yin prepares to return. The alteration of the Yin and the Yang is a going away and a coming back. Max Kaltenmark -- Lao Tzu and Taoism
Seven days is one-quarter of a lunar cycle and the module upon which a week is based. The Sabbath day is the seventh day and a day of rest in the Hebrew tradition, as was also the day of the new moon. The "closing of the passes" in the Image is another expression of the idea of resting at the beginning of a new cycle. To refrain from activity at these times was a sacrifice and a spiritual obligation. The concept behind it is the acknowledgment of one's Source, a review of the past cycle and a meditation upon the new cycle just beginning. Psychologically interpreted, forces in the unconscious psyche demand a pause before their dance can resume.
A special atmosphere of solemn celebration surrounded the Sabbath, which was thoroughly pervaded with Kabbalistic ideas about man's role in the unification of the upper worlds. Gershom Scholem -- Kabbalah
Although the Chinese observed no “Sabbath” that I am aware of, the idea of a rest at the commencement of a cycle is clearly intended in this hexagram. In terms of the Work, one eventually becomes aware of cycles and rest periods, even if one never noticed them previously. When one learns how to synchronize conscious awareness with these inner rhythms, the tempo of the Work begins to accelerate.
"There is advantage in choosing one's path" is rendered by Wilhelm as: "It furthers one to have somewhere to go." The idea is that when you are consciously on a path, the cycles begin to work in your favor. Instead of a monotonous round of inconclusive and random events, one's life takes on structure and purpose and inner progress becomes discernable.
Conforming to the rhythm of the universe is the prerequisite of wisdom in all Chinese thinking. But the Taoist mystic has greater ambitions than his ordinary compatriots: the question for him is not merely of adapting his ritual and hygienic observances to the alternation of the seasons; he intends to escape from the determinism of life and death by transcending it. This is what enables him to attain inner emptiness: he does not merely witness the return of all creatures to their origin, he precedes them to that origin. Max Kaltenmark -- Lao Tzu and Taoism
Every line of this hexagram refers to returning to the proper path, so the hexagram can imply that perhaps you have strayed from the Work to one degree or another. Without changing lines, it can mean to rest at the beginning of a cycle, or to get back on course: re-attune yourself with the current phase of the Work.
You have noticed that everything an Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round. In the old days when we were a strong and happy people, all our power came to us from the sacred hoop of the nation, and so long as the hoop was unbroken, the people flourished. Black Elk