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Conflict6
Conflict arises. Approach disputes with clarity and fairness. Seek resolution over victory. Compromise is key.
↓ Line 2
Retreating from conflict and maintaining peace benefits the community.
↓ Line 4
Accepting circumstances and adapting leads to peace and positive outcomes.
↓ Line 5
Engaging in conflict with a wise and just leader results in the best possible outcome.
↓ Splitting Apart23
Unraveling structures; necessary endings. Prepare for new beginnings. Embrace the change, allowing the old to fall away.
6 Conflict
Other titles: Conflict, The Symbol of Contention, Strife, Litigation, Quarreling, Arguing, Lawsuit, "It is important to mind one's step at the very beginning then things will have a chance to work out all right." -- D.F. Hook
Judgment
Legge: Stress indicates that despite sincere motivations, one still meets with opposition and obstruction. Maintain an apprehensive caution. To prosecute the contention to the bitter end will produce evil results. It is advantageous to see the Great Man. It is not advantageous to cross the great stream.
Wilhelm/Baynes: Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.
Blofeld: Conflict. Confidence accompanied by obstacles! With care, affairs can be made to prosper in their middle course, but the final outcome will be disaster. It is advantageous to visit a great man, but not to cross the great river (or sea). [In general, this hexagram indicates that we have little chance of success in any conflict, dispute or lawsuit in which we are now engaged and that retreat is the best policy -- unless line one or five is a moving line, in which case the position is more hopeful. We can profit from the advice of someone truly wise, but a journey of any kind at this time would be disastrous.]
Liu: Conflict; you have sincerity even though obstructed, stop halfway -- good fortune; follow to the end -- misfortune. It is of benefit to see a great man, but not to cross the great water.
Centering significant. Completing: pitfall. Harvesting: visualizing Great People. Not Harvesting: wading the Great River. [This hexagram describes your situation in terms of a dispute. It emphasizes that actively expressing your claims and objections is the adequate way to handle it. To be in accord with the time, you are told to argue!] (Sic)
Shaughnessy: Lawsuit : There is a return; pitying and tranquil, it succeeds to be auspicious, but in the end is inauspicious; beneficial herewith to see the great man; not beneficial to ford the great river.
Cleary (1): Contention; there is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.
Cleary (2): …Wariness within leads to good results, but ending up that way is unfortunate … etc.
Wu:Litigation indicates an obstruction of trust. If the subject is vigilant, he will have good fortune. If he is libelous to the end, he will face foreboding. It will be advantageous to see the great man. It will not be advantageous to cross the big river.
The Image
Legge: The image of water moving away from heaven forms Stress. The superior man, in accordance with this, takes good counsel about the beginning of any enterprise.
Wilhelm/Baynes: Heaven and water go their opposite ways: the image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.
Blofeld: This hexagram symbolizes sky and water in opposition. The Superior Man does not embark upon any affair until he has carefully planned the start.
Liu: Heaven and water go in different directions, symbolizing Conflict. The superior man contemplates the beginning before undertaking an enterprise.
Ritsema/Karcher: Heaven associating-with stream, contradicting movements. Arguing, a chun tzu uses arousing affairs to plan beginning.
Cleary (1): When heaven and water go in different directions, there is contention. Superior people plan in the beginning when they do things.
Cleary (2): … When leaders do things, they plan to begin with.
Wu: Heaven and water go in opposite directions; this is Litigation. Thus the jun zi plans well before taking actions.
COMMENTARY
Confucius/Legge: The coming together of Strength and Peril gives the idea of Stress. A dynamic line in the central place in the lower trigram shows how there will be good fortune if one maintains apprehensive caution; but because contention should not be taken to extremes, there will be evil if one prosecutes his contention to the bitter end. The great man sets a value on the due mean. If one attempts to cross the great stream, he finds himself in an abyss.
Legge: The upper trigram of Strength here controls the lower trigram of Peril which is trying to attack it. Or it may also be seen as someone in a perilous situation contending with strong outside forces. The image is of contention and strife. The sincere yang line in the middle of the trigram of Peril gives a character to the whole figure -- an individual so represented will be very cautious and have good fortune. But since contention is bad, even a sincere individual must fail if he pursues it to the bitter end. The fifth line represents the great man, whose agency is sure to be good. His decision in any matter of contention will be correct. The sixth line is also dynamic, but his action is likely to be too rash for a great enterprise, hence the warning about not attempting to cross the great stream.
NOTES AND PARAPHRASES
Judgment: Be careful, don't attempt much, and don't allow the situation to get out of hand.
The Superior Man is judicious about his choices of action to ensure that the situation remains stable.
The hexagram portrays a high level of tension. Wilhelm points out that the only "favorable" line is the ruler in the fifth place, and that all of the other lines symbolize people quarreling. It should also be noted that lines one through four counsel either retreat from contention or remaining passively in place. Only line five suggests that an active struggle can have a favorable outcome, and line six portrays the sorry fate of those who insist on "demanding their rights." If we turn the hexagram upside down we have Waiting, which suggests some subtle truths about the proper way to handle stress.
He who has a taste for dispute has a taste for blows, the man of haughty speech courts destruction. Proverbs 17: 19
At deciding lawsuits I am no better than anyone else; but what is necessary is to bring about a state of affairs in which there will be no lawsuits. Confucius
Note that Ritsema/Karcher's summation of the Judgment stands in stark disagreement with the general tenor of the figure: I have never received this hexagram when that interpretation has applied.
Line 2
Legge: The second line, dynamic, shows its subject unequal to the contention. If he conceals himself where the inhabitants of his city are only three hundred families, he will fall into no mistake.
Wilhelm/Baynes: One cannot engage in conflict; one returns home, gives way. The people of his town, three hundred households, remain free of guilt.
Blofeld: As the conflict cannot be resolved, he beats a hasty retreat. His clan, numbering three hundred households, also escapes harm. [This sentence may have been taken from some ancient writing known to readers of the Book of Change at that time. In divination, unless it obviously has some bearing on the case, it may be disregarded, or else interpreted symbolically without paying much regard to the number three hundred.]
Liu: One cannot continue in the conflict. Retreating, he goes home. Three hundred families in his town will avoid disaster.
Ritsema/Karcher: Not controlling Arguing . Converting and-also escaping one's capital. People, three hundred doors. Without blunder.
Shaughnessy: Not succeeding at the lawsuit ; returning and fleeing, three hundred households of his city people are without inspection.
Cleary (1): Not pressing one’s contention, one returns home to escape: If there are three hundred families in one’s domain, there will be no trouble.
Cleary (2): Not victorious in contention, one goes home and hides. The local people number 300 families. There is no mistake or calamity.
Wu: He is not to win the litigation, He returns home to hide. The three hundred families in his village are not implicated.
COMMENTARY
Confucius/Legge: He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it -- for him in his lower place to contend with the stronger one above would be to invite calamity, as if he brought it with his hand to himself. Wilhelm/Baynes: Thus one escapes. To contend from a lowly place with someone above brings self- incurred suffering. Blofeld: This passage means that, if we pit ourselves against superior strength, we shall find ourselves bowed beneath the dint of conflict to the bitter end. Ritsema/ Karcher: Converting escaping, skulking indeed. Below origin, above Arguing. Distress culminating, reaping indeed. Cleary (2): (None)Wu: When a subordinate brings a lawsuit against his superior; his loss is unavoidable.
Legge: Line two is dynamic in a magnetic place and no match for his fifth-line adversary who is dynamic in a dynamic place, and the ruler to boot. That he retires from contention to an insignificant village of only three hundred people shows his humility.
NOTES AND PARAPHRASES
Siu: The man is warned about contending against a superior or more powerful enemy. A conciliatory and timely retreat precludes personal disaster.
Wing: Your adversary is superior in strength. Do not allow your pride or sense of honor to draw you into open Conflict. Retreat and you will avoid a disastrous outcome for yourself and those close to you.
Editor: "Discretion is the better part of valor" -- there is nothing to be gained by fighting a battle you cannot win.
If all the countries he knows or hears about follow a way that is not good, as in our time, or if because of military campaigns or illness, he is unable to go to a city with good customs, he shall dwell alone in solitude. As it is said: "Let him dwell alone and be silent." Maimonides
A. "You can't fight city hall."
B. Disengage from the situation at hand to preserve your forces intact.
Line 4
Legge: The fourth line, dynamic, shows its subject unequal to the contention. He returns to the study of Heaven's ordinances, changes his wish to contend, and rests in being firm and correct. There will be good fortune.
Wilhelm/Baynes: One cannot engage in conflict. One turns back and submits to fate, changes one's attitude, and finds peace in perseverance. Good fortune.
Blofeld: Since the conflict cannot be resolved, it is best to retreat and submit to heaven's will. Peaceful determination brings good fortune.
Liu: One cannot continue the conflict. Returning and changing one's attitude brings peace and good fortune.
Shaughnessy: Not succeeding at the lawsuit; returning and attending to the command, it changes to peace; determination is auspicious.
Cleary (1): Not pressing one’s contention, one abides by the decree of fate: Changing to rest in rectitude leads to good fortune.
Cleary (2): Contending unvictorious, return to destiny, change to rest in rectitude; then the outlook is good.
Wu: He is not to win the litigation. If his mind returns to reasoning and changes for the good, he will find comfort in being correct. It will be auspicious.
COMMENTARY
Confucius/Legge: He does not fail in doing what is right. Wilhelm/Baynes: Thus nothing is lost. Blofeld: Provided we submit to heaven's will, peaceful determination will enable us to win through. Ritsema/Karcher: Not letting-go indeed. Cleary (2): Means not getting lost. Wu: Because there will be no error.
Legge: Line four is dynamic in a magnetic place which is not central -- he has a mind to contend in a position from which he cannot hope to win. Above him is the strong ruler with whom it is hopeless to strive, and below him is his weak ally in the first place from whom no help can be expected. Hence he takes the course indicated, which leads to good fortune. The returning to the study of Heaven's ordinances and changing the wish to contend are not two things, but one. The ordinances are what is right in principle, and since the wish to contend was wrong in principle, it is now abandoned.
NOTES AND PARAPHRASES
Siu: The man thinks that belligerency toward his weaker opponents will succeed. But lacking righteousness, he fails in his endeavors. Returning from the path of strife to one of inner harmony with the eternal law, he finds peace and good fortune.
Wing: You might see where you could improve your position by engaging in Conflict with a weaker element. The fact is, though, that you cannot gain inner satisfaction from such strategies. Returning to a sense of dignity and inner worth coupled with an acceptance of your fate will bring you peace of mind and good fortune.
Editor: Psychologically interpreted, the image suggests a situation in which the ego is not yet ready to encounter certain forces involved in the Work. The lesson is to return to an attitude of receptivity to instruction: “Heaven's ordinances.”
It is proper for a man to overlook all the things of the world, for according to those who understand, everything is vain and empty and not worth taking vengeance for. Maimonides
A. Tame your impulse to act and learn from your restricted situation. "All things come to him who waits."
B. You can't do anything now, so don't even try.
Line 5
Legge: The fifth line, dynamic, shows its subject contending -- and with great good fortune.
Wilhelm/Baynes: To contend before him brings supreme good fortune.
Blofeld: Conflict followed by supreme good fortune.
Liu: Conflict. To submit the conflict to a great man brings great good fortune.
Ritsema/Karcher: Arguing. Spring significant.
Shaughnessy: Lawsuit; prime auspiciousness.
Cleary (1): Contend; it will be very auspicious.
Wu: There is great fortune in Litigation.
COMMENTARY
Confucius/Legge: This is shown by his holding the due mean and being in the correct place. Wilhelm/Baynes: Because he is central and correct. Blofeld: This is indicated by the fitting position of the central line. Ritsema/Karcher: Using centering correcting indeed. Cleary (2): Contention is very auspicious when it is balanced and correct. Wu: Because of its central and correct position.
Legge: Line five has every circumstance in his favor.
NOTES AND PARAPHRASES
Siu: The man acts in moderation. By being in the right place he is on the road to good fortune. A just and powerful arbiter may be invited to mediate. Circumstances are in his favor.
Wing: Bring your Conflict before a powerful and just authority. If you are in the right, the situation will end in good fortune and success.
Editor: Because this is the ruler of the hexagram, it is portrayed as a wise judge who settles the matter of contention justly. If it is the only changing line, the new hexagram becomes number 64, Unfinished Business, with its corresponding line depicting a moral victory. One sometimes receives this figure in situations involving third-party arbitration.
If he attains the virtue of the long sword, one man can beat ten men. Just as one man can beat ten, so a hundred can beat a thousand, and a thousand can beat ten thousand. Miyamoto Musashi -- A Book of Five Rings
A. An affirmation or victory of some sort is indicated.
B. Your argument is persuasive.
C. Seek wise counsel.
23 Splitting Apart
Other titles: Splitting Apart, The symbol of Falling or Flaying, Peeling Off, Decay, Flaying, Stripping Away, Intrigue, Deterioration, Collapse, Fracturing, Tearing, Disintegration, Ruin, Unraveling, "Can refer to a physical parting. Making a secure foundation." -- D.F. Hook
Judgment
Legge:Disintegration means that it is not advantageous to make a movement in any direction whatever.
Wilhelm/Baynes:Splitting Apart. It does not further one to go anywhere.
Blofeld: Peeling off. At present, there is no goal (or destination) which can be sought with advantage. [Peeling off in the sense of getting rid of hindrances (or hinderers) one after another. The first four lines of this hexagram symbolize a process of ridding ourselves progressively of all those upon whom we are accustomed to rely, for the powers of darkness are in the ascendant and no one can be trusted. However, in the long run, virtue triumphs, as indicated by line five, and ultimately we are all the more esteemed for our steadfastness, as can be seen from line six.]
Liu: Decay. It is unfavorable to undertake anything.
Ritsema/Karcher:Stripping not Harvesting: possessing directed going. [This hexagram describes your situation in terms of something outmoded or worn out. It emphasizes that eliminating what has become unusable is the adequate way to handle it...]
Shaughnessy: Flaying: Not beneficial to have someplace to go.
Cleary (1):Stripping away does not make it beneficial to go anywhere.
Cleary (2): … It is not beneficial, etc.
Wu: Tearing indicates that it is not advantageous to have any undertaking.
The Image
Legge: The image of a mountain adhering to the earth forms Disintegration. Superiors therefore strengthen their inferiors to secure the peace and stability of their own position.
Wilhelm/Baynes: The mountain rests on the earth: the image of Splitting Apart. Thus those above can ensure their position only by giving generously to those below.
Blofeld: This hexagram symbolizes a mountain resting upon the earth. The truly great shower generosity upon those under them to enable them to live in peace and comfort. [The upper and lower trigrams, mountain and Earth, symbolize the Superior Man and the people in his care.]
Liu: The mountain stands on the earth, symbolizing Decay. Those above should act with benevolence toward those below. Then there will be peace and security.
Ritsema/Karcher: Mountain adjoining with-respect-to earth. Stripping. Using munificence above to quiet the position below.
Cleary (1): Mountains are joined to the earth. Those above secure their homes by kindness to those below.
Wu: The mountain is subordinated to the earth; this is Tearing .Thus those above treat those below with liberal rewards to secure their own positions.
COMMENTARY
Confucius/Legge:Disintegration means overthrowing or being overthrown: the magnetic lines attack the dynamic line at the top in order to change it into one of themselves. It is unwise to move in any direction because inferior elements are now increasing in power. The superior man, observing this, stops all forward movement. He defers to the exigency of the time, realizing that increase and decrease, ripeness and decay are cyclic rhythms.
Legge:Disintegrationis the symbol of falling or causing to fall, and refers to the process of decay or overthrow in both the natural and political worlds. The figure consists of five yin lines below and one yang line on top. Decay has begun at the bottom and crept upward. The hexagram symbolizes the ninth month when summer has passed and the year is about to fall into the sterile arms of winter. In the political world, inferior men have gradually displaced good men until only one remains. The lesson for him is to wait because the power operating against him is too strong. Eventually a change for the better will appear. The specific image is that of a bed and its occupant, and the symbolism describes the attempts made to overthrow him. The lower trigram of Docility and the upper trigram of Keeping Still suggest to the superior man of line six how he can best deal with the prevailing circumstances. The situation is not hopeless -- winter is followed by spring, night by day, and the waning moon soon grows full again. So will it be in the course of human affairs.
The idea behind the Image is that a mountain has the earth for its foundation. If the earth is thick, the mountain preserves its height. So it is with the sovereign and people.
NOTES AND PARAPHRASES
Judgment:Disintegration means do not act.
The Superior Man stabilizes his responses and seeks tranquility.
The twenty-third hexagram is the inverse ofReturn, the hexagram immediately following it. Each figure depicts an opposite pole in a cyclic progression. Here the old cycle has disintegrated to the point of dissolution. The following hexagram depicts theReturnto the beginning of a new cycle.
The first four lines of Disintegration show the gradual erosion of a position or frame of reference, symbolized by a bed or couch. The inferior forces creep up from below like termites to undermine a solid foundation. The fifth line shows a gathering of forces for a potentially positive transformation, and the top line suggests the first stages of this transformation. The implication is that times of disintegration needn't always be regarded as negative, or a foregone conclusion. We still have the choice to alter conditions in our favor.
That the superior man "strengthens his inferiors" to insure the stability of his position, means that one stabilizes one's psychological situation by defusing the causes of rebellion -- safeguard the foundation where it is weak. Hexagram number forty-three, Resoluteness, is a negative picture of this figure, and the message in the Image is very similar: "The superior man does not hoard his wealth, but shares it with his subordinates." The idea is subtle -- it doesn't mean to indulge your weaknesses, but to monitor them encouragingly so that they may become transformed into positive forces.
Whenever we go deep enough toward the core of a sub- personality, we find that the core -- which is some basic urge, or need -- is good. For practical purposes, this can be considered an absolute. No matter how many layers of distortion may surround it, the basic need, the basic motivation, is a good one -- and if it becomes twisted, it was because of not being able to express itself directly. The real core -- not what the sub- personality wants, but what it needs -- is good. A basic purpose of the coordination phase is to discover this central urge or need, to make it conscious, and to find acceptable ways in which it can be satisfied and fulfilled. And, provided we have sufficient understanding and skill, it can be satisfied -- if not fully, at least enough to maintain the process of growth. James Vargiu -- Subpersonalities