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Conflict6
Conflict arises. Approach disputes with clarity and fairness. Seek resolution over victory. Compromise is key.
↓ Line 3
Relying on past wisdom and maintaining integrity through challenges leads to eventual success.
↓ Line 4
Accepting circumstances and adapting leads to peace and positive outcomes.
↓ Penetration57
Adapt influence like the wind; subtle shifts bring progress. Consistency and endurance will penetrate barriers.
Original Readings
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 3
Legge: The third line, magnetic, shows its subject keeping in the old place assigned for her support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should she perchance engage in the king's business, she will not claim the merit of achievement.
Wilhelm/Baynes: To nourish oneself on ancient virtue induces perseverance. Danger. In the end good fortune comes. If by chance you are in the service of a king, seek not works.
Blofeld: He nourishes himself on the ancient virtues. Right determination leads to initial trouble followed by good fortune. Were he to seek public office now, he would not be able to attain it.
Liu: Depending upon ancient virtues. Continuing in this way leads to danger. In the end, good fortune. While working in public affairs, one should not seek achievement.
Ritsema/Karcher: Taking-in ancient actualizing-tao. Trial. Adversity, completing significant. Maybe adhering-to kingly affairs: without accomplishment. [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. Adversity (LI): Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect.]
Shaughnessy: Eating old virtue; determination is dangerous. Someone follows the king's service, without completion.
Cleary (1): Living on past virtues, rectitude in danger will turn out well. If working in government, do not do anything.
Cleary (1): … If you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.
Wu: Living by the traditional virtue and being correct and firm will bring good fortune in the end. Should he enter into public service, he does not expect recognition of his success.
COMMENTARY
Confucius/Legge: She confines herself to the support assigned to her of old; thus following those above, she will have good fortune. Wilhelm/Baynes: To obey the one above brings good fortune. Blofeld: The good fortune will result from obedience to superiors which stems from cherishing the ancient virtues. Ritsema/Karcher: Adhering-to the above significant indeed. Cleary (2): Living on past virtues is the luck of following the high. Wu: Following those above him will be auspicious.
Legge: Here the line is magnetic in a dynamic place and thus unequal to the stress of the matter at hand. She withdraws from the arena, and even if forced into action she will stay safely in the background. "She keeps in the old place assigned for her support" literally means: "She eats her own virtue." That is, she nourishes herself on her own natural endowment and does not contend for more than that.
NOTES AND PARAPHRASES
Siu: The man lives on income received for services rendered. He recognizes that works really belonging to oneself cannot be taken away. He does not engage in perilous contests over property.
Wing: Keep a low profile. Stick to established methods and traditional virtues. Do not put yourself in a position of prominence whatever you imagine to gain in prestige. Material possessions and status mean nothing now. Only your inner worth will be of value to you.
Editor:"Ancient virtues" suggest the principles of the Work, or the archetype of the psyche as an integrated whole. Symbolically, to "engage in the king's business" is to undertake the Work on behalf of the Self. Note the similarity between this line and the third line of Hexagram number two, The Magnetic.
If you want to be a good servant within the divine plan or salvation of the world, you must never forget that you do not live and work on your own strength. All power comes from God, and all powers you manifest come to you from your highest self -- from God. Elisabeth Haich -- Initiation
A. Don't aspire beyond your proper place. Maintain a servant's humility and, though it may not be apparent now, your commitment to the Work will eventually bear fruit.
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.
57 Penetration
Other titles: The Gentle, The Penetrating, Wind, The Symbol of Bending to Enter, Willing Submission, Gentle Penetration, Ground, Calculations, Complaisance, Penetrating Influence, The Penetration of the Wind, Humility, Devoted Service, Submission
Judgment
Legge:Penetration indicates modest success. See the great man and move in the direction that implies.
Wilhelm/Baynes:The Gentle. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man.
Blofeld:Willing Submission -- success in small matters. It is advantageous to have in view a goal (or destination) and to visit a great man. [This is a reasonably auspicious hexagram; it augurs a certain amount of success for those who submit to circumstances -- unless a moving line indicating the contrary is received. This is not a time for resistance but for submission.]
Liu:Penetration. Small success. It is beneficial to go somewhere. It is beneficial to see a great man.
Ritsema/Karcher: Ground, the small: Growing. Harvesting: possessing directed going. Harvesting: visualizing Great People. [This hexagram describes your situation in terms of providing an underlying support. It emphasizes that subtly penetrating and nourishing things from below, the action of Ground, is the adequate way to handle it. To be in accord with the time, you are told to enter the situation from below!]
Shaughnessy: Calculations: Little receipt; beneficial to have someplace to go; beneficial to see the great man.
Cleary (1):Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great man.
Cleary (2):The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.
Wu: Complaisance indicates that the small are pervasive. It is advantageous to have undertakings. It is also advantageous to see the great man.
The Image
Legge: Two wind trigrams following each other form Penetration. The superior man proclaims his commands and undertakes his work.
Wilhelm/Baynes: Winds following one upon the other: the image of the gently penetrating. Thus the superior man spreads his commands abroad and carries out his undertakings.
Blofeld: This hexagram symbolizes a favorable wind. The Superior Man performs his allotted tasks in consonance with heaven's (or the sovereign's) will. [The component trigrams combine the concepts of wind and blandness -- hence a favorable wind.]
Liu: Wind following wind symbolizes Penetration. The superior man proclaims his directives and executes his affairs.
Ritsema/Karcher: Following winds. Ground. A chun tzu uses distributing fate to move affairs.
Cleary (1): Wind following wind.Thus do superior people articulate directions and carry out tasks.
Wu: One breeze follows the other; this is Complaisance. Thus the jun zi gives further injunctions in order to administer public affairs.
COMMENTARY
Confucius/Legge: Repeated wind trigrams show the repetition of governmental orders. The dynamic fifth line has penetrated to his correct central place and carries his will into action. The magnetic first and fourth lines obey the dynamic lines above them. Hence it is said that there will be success in small matters.
Legge: Penetration symbolizes both wind and wood, and has the attributes of Docility, Flexibility and Penetration. We are to think of it as wind with its penetrating power which finds its way into every nook and cranny.
Confucius said: "The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it." In accordance with this, the hexagram must be understood as the influence and orders of the government designed to remedy what is wrong in the people. The upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people.
Ch'eng-tzu says:"Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Wind trigram. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them."
Anthony: Getting this hexagram often refers to the presence of inferior elements that obstruct our having a good influence ... Because this hexagram is concerned with self-correction, we often get it together with Work on What has been Spoiled. [Hex. 18: Repair.]
NOTES AND PARAPHRASES
Judgment: Get to the heart of the matter and act on the information obtained.
The Superior Man acts on his understanding by implementing it in the world.
The hexagram ofPenetration, made up of two trigrams symbolizing Wind (which is air in motion), suggests the activity of thought (the realm of air) trying to comprehend or "penetrate" something. Thus, each line of the figure may be seen as some aspect of an act of mental endeavor.
Therefore the student must exert his own mind to the utmost. If he does so, he will know his own nature. And if he knows his own nature, examines his own self and makes it sincere, he becomes a sage. Therefore the "Great Norm" says, "The virtue of thinking is penetration and profundity ... Penetration and profundity lead to sageness.” -- Ch'eng I
The first line depicts vacillation and indecisiveness; the second shows one trying to "get to the bottom" of a matter. Line three is an image of futile hypothesizing; four and five show two aspects of successful comprehension, and the sixth line symbolizes an inability to understand.
Man's intellect -- the greatest but most dangerous gift he has received from God -- builds a bridge across the seemingly unconquerable chasm between that which is personal and mortal and that which is impersonal and eternal. Through man's intellect he succumbed to the temptation to fall out of divine unity with his consciousness. But by the same token, his intellect gives him the possibility of bringing back his consciousness into full union with divinity. By means of his intellect, man is able to understand truth, and when he has understood, he will seek and keep on seeking and trying until he some day succeeds in finding the only path to the realization of his self. Elisabeth Haich -- Initiation
The hexagram can also symbolize humble submission and devoted service, thus suggesting the role of the ego in the Work. To truly comprehend the nature of the Work is to serve it with devotion. There are some interesting associations between the act of penetration and that of submission – when dynamic and magnetic are in full harmony they lose their individual identities and become one force which is both and neither.