Wiki I Ching

Discipline 7.1.2 → 24 Return

From
7
Discipline
To
24
Return

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One must show to their close ones that they are ready to respect the choice of others.
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Discipline 7
Strategic alignment leads to victory; discipline and structure ensure success.

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Line 1
Proper organization and discipline are essential.
Without them, failure is likely.

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Line 2
Being in the right place within the group brings success and recognition.

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Return 24
Pause, reflect, and start anew.
Embrace change and renewal.



7
Discipline


Other titles: The Army, The Symbol of Multitude and of Army, Legions/ Leading, The Troops, Collective Force, Discipline, Soldiers, Group Action, A Disciplined Multitude, Ego Discipline, Willpower "Can refer to mourning but its essential meaning is Discipline." -- D.F. Hook

 

Judgment

Legge:Disciplineindicates that with firm correctness and a leader of age and experience, there will be good fortune and no error.

Wilhelm/Baynes:The Army. The army needs perseverance and a strong man. Good fortune without blame.

Blofeld: Persistence in a righteous course brings to those in authority good fortune and freedom from error. [If the enquiry is not concerned with military affairs, we must interpret this hexagram symbolically in the sense that life is a battle.]

Liu:The Army. The army demands perseverance and a strong person (leader). Good fortune. No blame.

Ritsema/Karcher: Legions: Trial. Respectable people significant. Without fault. [This hexagram describes your situation in terms of unorganized crowds or bunches of things. It emphasizes that organizing these things into functional units is the adequate way to handle it. To be in accord with the time, you are told to lead!]

Shaughnessy: The Troops: Determination for the senior man is auspicious; there is no trouble.

Cleary (1): For the leader of the army to be right, a mature person is good; then there is no error.

Wu: The Army indicates persevering. Led by the elder man, it will be auspicious.


The Image

Legge: Water in the midst of the earth -- the image ofDiscipline. The superior man nourishes and educates the people, and collects from among them a mighty army.

Wilhelm/Baynes: In the middle of the earth is water: the image of The Army. Thus the superior man increases his masses by generosity toward the people.

Blofeld: The symbol of water surrounded by land. The Superior Man nourishes the people and treats them with leniency.

Liu: Water in the earth symbolizes the Army. The superior man increases his followers by benevolence toward the people.

Ritsema/Karcher: Earth center possessing stream. Legions. A chun tzu uses tolerating commoners to accumulate crowds.

Cleary (1): There is water in the earth, The Army. Thus does the superior person embrace the people and nurture the masses.

Cleary (2): … Leaders develop a group by admitting people.

Wu: There is water underneath the ground; this is The Army. Thus the jun zi receives people and shelters them.

 

COMMENTARY

Confucius/Legge: Discipline describes the masses who make up the army, and the firm correctness referred to means a morally correct intent. When the leader uses the masses with such correctness, he may fulfill the ruler's will. The focus of strength in the second line is responded to by his proper correlate in the ruler's place. Although action is dangerous, it accords with the best sentiments of men, and although the leader may distress the country the people will still follow him -- there will be good fortune and no error.

Legge: Discipline is symbolized here by the conduct of a military expedition. The arrangement of the lines suggests the idea of a general surrounded by his troops. The dynamic yang line in the center of the lower trigram has the confidence of the magnetic ruler in the fifth place. Entire trust is reposed in him because he is strong and correct. He is referred to as an old and experienced man, hence all of his enterprises will succeed.

Perilousness is the attribute of the lower trigram, and Docility or Accordance with Others, that of the upper. War is like poison to a country -- painful, and potentially ruinous, and yet the people will endure it on behalf of the sovereign whom they love and respect.

In regard to the Image, Chu Hsi says: "As the water is not outside the earth, so soldiers are not outside the people. Therefore if a ruler is able to nourish the people, he can get the multitudes for his armies."

 

NOTES AND PARAPHRASES

Judgment: Discipline directed by willpower and serious intent advances the Work. Or: With experienced judgment and proper will and intent there will be a good outcome.

The Superior Man trains and nourishes his powers to build an invincible unity.

The English word "infantry," meaning foot soldiers (the backbone of any army), is derived from the French word enfant, meaning infant, or child. This ancient association was made because a good military officer was expected to treat his soldiers as if they were his own children -- with a stern but loving discipline designed to improve their character. This concept is what the Image alludes to when it says: “The superior man nourishes and educates the people, and collects from among them a mighty army.” Psychologically interpreted the idea is that the ego-complex is the general officer in the second line that nourishes, educates and controls the other complexes within the psyche. This can only be accomplished through discipline, and thus I have chosen that name for the hexagram rather than the more usual title of The Army.

With the only dynamic line of the hexagram placed in the center of the lower trigram we have an image of the position of the ego-complex in relation to the rest of the psyche. The magnetic ruler in line five represents the Self, isolated from direct physical involvement and dependent upon the dynamic ego to carry out the Work in the material dimension. The seventh hexagram, therefore, shows the Work from the ego's point of view.

Hexagram number eight, Holding Together, is the inverse of this image, and shows the Work from the Self's point of view outside of spacetime. There it is the dynamic fifth line ruler who is the focal point -- an image of the Self surrounded by its satellites. In that dimension the second line ego-complex is only another magnetic complex in the company of other magnetic complexes. Ideally, the lower complexes within the psyche should be magnetic in relation to a dynamic ego, but the ego is always magnetic in relation to the dynamic Self. From the Self's point of view all of its complexes are its magnetic "children," or "infantry." Hexagrams seven and eight should be studied together as reversed images to get a full comprehension of each.

The images in the lines of Discipline all deal with the management of forces as a coordinated whole -- as long as they are under the firm command of the ego (who is only a general carrying out the orders of the Self), things proceed successfully. If the Discipline breaks down and the ego- general loses control, defeat is certain.

Narutomi Hyogo said, "What is called winning is defeating one's allies. Defeating one's allies is defeating oneself, and defeating oneself is vigorously overcoming one's own body. It is as though a man were in the midst of ten thousand allies but not one were following him. If one hasn't previously mastered his mind and body, he will not defeat the enemy."
Yamamoto Tsunetomo -- The Book of the Samurai


Line 1

Legge: The first line, magnetic, shows the army going forth according to the rules for such a movement. If these be not good, there will be evil.

Wilhelm/Baynes: An army must set forth in proper order. If the order is not good, misfortune threatens.

Blofeld: An army is built up through discipline; without it, corruption leading to disaster occurs.

Liu: An army should be put in correct order. If not, there will be disaster.

Ritsema/Karcher: Legions issuing-forth using ordinance. Obstructing virtue: pitfall. [Ordinance, LU: Law, fixed regulation; regulate by law, divide into right and wrong.]

Shaughnessy: Troops go out in ranks; it is not good; inauspicious.

Cleary (1): The army is to go forth in an orderly manner: Otherwise, even good turns out bad.

Cleary (2): … Negating the good leads to misfortune.

Wu: The army going to war requires strict observance of discipline. When the discipline is not enforced, there will be disaster.

 

COMMENTARY

Confucius/Legge: If the rules aren't observed there will be evil. Wilhelm/

Baynes: Losing order is unfortunate. Blofeld: The disaster indicated in this passage results from a breakdown of discipline. Ritsema/Karcher: Letting-go ordinance: pitfall indeed. Cleary (2): If it loses order, there will be misfortune. Wu: Lack of discipline means disaster.

Legge: The rules are twofold: First, the war must be justified, and second, that the manner of conducting it, especially at the outset, must be correct.

 

NOTES AND PARAPHRASES

Siu: At the outset, a righteous cause, as well as a proper method for conducting the war is essential for military success.

Wing: Before you take action, be certain that what you propose is worthwhile, for otherwise you cannot sustain yourself. Be sure as well that you are organized. Without order, your affairs will end in chaos and misfortune. Discipline is the key here.

Editor: There is a certain ambiguity in this line, and an implicit warning to maintain total awareness. It doesn't tell you that you are right or wrong -- it only makes a general observation: a truism. The image portrays the necessity of a correct hierarchy of forces (ideas, concepts) to attain any goal. (If you don't know the proper sequence of numbers you cannot open a combination lock.) Crudely, make sure you thoroughly understand your situation before taking action. The implication is that you may not apprehend some crucial aspect of the matter at hand, hence need more or better data. In some contexts, "ordinances" or "law" may refer to the laws of nature. Compare with line 6.

The senses of the wise man obey his mind, his mind obeys his intellect, his intellect obeys his ego, and his ego obeys the Self.
Katha Upanishad

A. Proper comprehension, organization and discipline is essential for success. Bring order to your thoughts and feelings.

B. Take no action until you are absolutely confident that your strategy is the correct one.

Line 2

Legge: The second line, dynamic, shows the leader in the midst of the army. There will be good fortune and no error. The king cherishes the myriad regions in his heart.

Wilhelm/Baynes: In the midst of the army. Good fortune. No blame. The king bestows a triple decoration.

Blofeld: The general in the midst of his army enjoys good fortune and is free from error. Thrice he is honored by the King.

Liu: A general works within his army. Good fortune, no blame. The king confers a triple honor.

Ritsema/Karcher: Locating Legions, centering significant. Without fault. The king three-times bestowing fate.

Shaughnessy: In the troops' midst; auspicious; there is no trouble; the king thrice awards the command.

Cleary (1): At the center of the army, good fortune, no error; the king gives orders thrice.

Cleary (2): Being in the middle of the army is lucky, blameless ... etc.

Wu: Being in the center of the army will be auspicious and blameless. The king has thrice bestowed praises upon him.

 

COMMENTARY

Confucius/Legge: He has received the favor of heaven. The king cherishes the myriad regions in his heart. Wilhelm/Baynes: He receives grace from heaven. He has the welfare of all countries at heart. Blofeld: It is because he is esteemed by the King that he enjoys good fortune and the protection of his army. Solicitous about the welfare of the empire, the King thrice awards him the command. Ritsema/Karcher: Receiving heavenly favor indeed. Cherishing the myriad fiefdoms indeed. Cleary (2): One receives celestial favor. Thinking of all the provinces. Wu: Because he has the favor of the king. The king has in his heart the welfare of all his people.

Legge: The orders of the king are the general's appointment to the command of the army. "Thrice" does not mean that this appointment came three times, but that it was given exclusively to the general with the king's entire confidence. The favor of heaven means the same thing, and indicates that the ruler relies on the general to promote the welfare of all the people in the "myriad regions" of the kingdom.

 

NOTES AND PARAPHRASES

Siu: The king's appointment of command is given to the general exclusively. The latter must be in touch with his troops, sharing the good as well as the ill.

Wing: You are in an excellent position to communicate with others. Because this situation is so well disposed you will meet with good fortune and win recognition from your superiors.

Editor: This is a clear image of the ego taking its proper role in the integration of the psyche -- bringing thoughts, passions and drives under the discipline of will. A Kabbalist might interpret the three honors bestowed by "the king" (the Self) as authority conferred in the three lower realms of sensation, emotion and thought.

In large scale strategy the superior man will manage many subordinates dexterously, bear himself correctly, govern the country and foster the people, thus preserving the ruler's discipline.
Miyamoto Musashi -- A Book of Five Rings

A. An image of responsible authority -- nourish and control your forces.

B. It is the ego's role to bring autonomous forces within the psyche under the discipline of will.

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