Being made responsible from the beginning
Those who take over do not inspire confidence. taoscopy.com
Discipline7
Strategic alignment leads to victory; discipline and structure ensure success.
↓ Line 1
Proper organization and discipline are essential. Without them, failure is likely.
↓ Line 2
Being in the right place within the group brings success and recognition.
↓ Line 3
Carrying unnecessary burdens or past issues leads to failure.
↓ Line 4
A strategic withdrawal is sometimes necessary and wise.
↓ Line 6
Leadership and authority should be exercised wisely, avoiding reliance on those who are unworthy.
↓ Clarity30
Clarity and adaptability. Embrace the light to illuminate your path. Recognize patterns in life, align with them, and nurture personal growth.
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.
Line 3
Legge: The third line, magnetic, shows how the army may possibly have many inefficient leaders. There will be evil.
Wilhelm/Baynes: Perchance the army carries corpses in the wagon. Misfortune.
Blofeld: The army carries wagon-loads of corpses -- disaster!
Liu: The army carries corpses. Misfortune. [This is a time of sudden mourning.]
Shaughnessy: Of the troops some join with the corpses; inauspicious.
Cleary (1): The army has casualties; bad luck.
Cleary (2): The army may have casualties; misfortune.
Wu: The army may have to cart back corpses. This will be foreboding.
COMMENTARY
Confucius/Legge: Possibly the army has idle leaders -- great will be its want of success. Wilhelm/Baynes: This is quite without merit. Blofeld: This indicates a serious defeat. Ritsema/Karcher: The great without achievement indeed. Cleary (2): When the army has casualties, that is a great lack of success. Wu: Despite its large number, it does not succeed.
Legge: Canon McClatchie translates this as: "Represents soldiers as it were lying dead in their baggage carts, and is unlucky." Line two is the only legitimate leader of the army. Line three is magnetic in a dynamic place, as if she had jumped over the leader and perched herself above him to take command. In military operations there must be one ruling will and mind. A divided authority is sure to bring failure.
NOTES AND PARAPHRASES
Siu: Defeat ensues when others interfere with the authority of the chosen ruler. Divided command is often fatal.
Wing: There is an absence of vision and leadership. Whether it is a matter of divergent goals or whether the acting leader is simply inept, the result is the same: misfortune.
Editor: Psychologically interpreted, this line describes one of the most fundamental, yet least recognized truths of human consciousness -- the fact that "unity" of awareness is mostly illusory. Indeed, the whole goal of the Work is to actually attain this unity which we think we already possess. Legge's metaphorical equation of "corpses" with "inefficient leaders" is not always apt -- in its most neutral interpretation, the line can depict a situation of (as Liu says) "sudden mourning" or overwhelming grief.
Man has no individual I. But there are, instead, hundreds and thousands of separate small I's, very often entirely unknown to one another, never coming into contact, or, on the contrary, hostile to each other, mutually exclusive and incompatible ... And each separate small I is able to call itself by the name of the whole, to act in the name of the whole, to agree or disagree, to give promises, to make decisions, with which another I or the whole will have to deal. – Gurdjieff
A. Are you in charge of your thoughts and feelings, or do they make your choices for you?
B. Be on guard against inferior elements within yourself or the situation.
C. Suggests dead weight, useless baggage (beliefs, etc.)
Line 4
Legge: The fourth line, magnetic, shows the army in retreat. There is no error.
Wilhelm/Baynes: The army retreats. No blame.
Blofeld: The army retreats and halts -- no error!
Liu: The army retreats at the proper time. No blame.
Ritsema/Karcher: Legions: the left resting. Without fault.
Shaughnessy: The troops camp on the left; there is no trouble.
Cleary (1): The army retreats and camps, there is no error.
Wu: The army halts its advance and chooses to camp. It will be blameless.
COMMENTARY
Confucius/Legge: There has been no failure in the regular course. Wilhelm/ Baynes: It does not deviate from the usual way. Blofeld: No error is involved because retreating and halting are a normal part of military activity. Ritsema/ Karcher: Not-yet letting-go the rules indeed. Cleary (2): One has not lost the constant. Wu: It does not violate the normal course of action.
Legge: Line four is magnetic and not central. Therefore to retreat is natural to her. Since the place is proper for a yielding line, the retreat is correct under the circumstances. Retreat is no evidence of failure in a campaign. When advance would lead to defeat, retreat is the regular course to pursue.
NOTES AND PARAPHRASES
Siu: The man is confronted by a superior enemy. Orderly retreat to preserve the army is his correct course of action.
Wing: The obstacles ahead are insurmountable. Struggling against them is useless. Therefore the intelligent maneuver is retreat.
Editor: Regarded objectively, any withdrawal from an incorrect position can only be a strategy for success.
But even when these forces within ourselves are temporarily stronger, when the conscious personality is at first overwhelmed by their violence, the vigilant self is never really conquered. It can retire to an inner fortress and there prepare for and await the favorable moment in which to counter-attack. It may lose some of the battles, but if it does not give up its arms and surrender, the ultimate issue is not compromised, and it will achieve victory in the end. Roberto Assagioli -- Psychosynthesis
A. Strategic withdrawal is not surrender.
Line 6
Legge: The sixth line, magnetic, shows the great ruler delivering his charges, appointing some to be rulers of states, and others to undertake the headship of clans. But inferior men should not be employed in such positions.
Wilhelm/Baynes: The great prince issues commands, founds states, vests families with fiefs. Inferior people should not be employed.
Blofeld: The mandate is given to a great prince so that the work may go forward satisfactorily. A man of mean ability would be useless, for he would merely spread disorder through the realm.
Liu: The king issues directives, establishes states, and awards fiefs to certain families. Inferiors should not be given power.
Ritsema/Karcher: The Great Chief possesses fate. Disclosing the city, receiving a dwelling. Small People, no availing-of.
Shaughnessy: The great man's lord has a mandate, to open the state and uphold the families; the little man should not use it.
Cleary (1): The great leader has orders, to establish states and families; do not employ petty people.
Cleary (2): A great leader has orders to establish states and families that continue. Small people are not to be employed.
Wu: The great king has given his order. This is the time to reconstruct the nation and resettle families. Little men should not be appointed to office.
COMMENTARY
Confucius/Legge: The ruler rightly apportions merit. Inferior men are sure to throw the states into confusion. Wilhelm/Baynes: In order to reward merit properly. Because they are certain to cause confusion in the country. Blofeld: We cannot now rely on anyone of less than exceptional ability. Ritsema/ Karcher: Using correcting achieving indeed. Necessarily disarraying the fiefdoms indeed. Cleary (2): Appropriate achievement. They will disrupt the nation. Wu: Merits should be recognized. Because they will certainly cause upheavals in the nation.
Legge: Other ways can be found to reward inferior men. They ought not to be placed in situations where the conditions of others will depend on them.
NOTES AND PARAPHRASES
Siu: Victory is achieved. The king rewards his supporters. But he is careful to compensate inferior people with money instead of land or ruling privileges. Otherwise power is abused by them.
Wing: Your aim is achieved. When settling into the new situation be certain to align your proprieties to worthwhile values. Inferior persons and ideas should be assigned to their proper places. Do not give them a voice in your affairs.
Editor: The imagery of this line is that of establishing a new order: a sorting out and allocation of forces to their correct places. Proper allocation demands keen discrimination. The meaning is similar to that of line 1, except that here one uses the discriminating faculty after the action has been completed, whereas in line 1, action has yet to commence. Lines 1 and 6 are like "bookends" holding the hexagram together; reminding us that discipline is required both before and after any meaningful change can be fixed in spacetime.
All the nations will be assembled before him and he will separate men one from another as the shepherd separates sheep from goats. He will place the sheep on his right hand and the goats on his left. Then the King will say to those on his right hand, "Come, you whom my father has blessed, take for your heritage the kingdom prepared for you since the foundation of the world.” -- Matthew25: 32-35
A. Image of a judicious division of labor: a meritocracy.
B. "Accentuate the positive, eliminate the negative."
C. Allocate your energy intelligently: Evaluate your options so that your choices are based on the best interests of the Work.
30 Clarity
Other titles: The Clinging, The Symbol of Brightness and of Separateness, Flaming Beauty, Radiance, Fire, The Net, Allegiance, The Cosmic Mean, Synergy, Sunlight, Perception, Pertaining to Comprehension, The Light, Consciousness, Lucidity
Judgment
Legge: The free course and success of Clarity comes from firm correctness. The nourishment of bovine docility creates good fortune.
Wilhelm/Baynes: The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.
Blofeld:Flaming beauty. Righteous persistence brings reward. Success! Rearing cows -- good fortune! [Cows are gentle creatures which require looking after; hence this sentence means that good fortune can be gained by looking after those in need of help.]
Liu: Fire. It is of benefit to continue. Success. To take care of the cow leads to good fortune.
Ritsema/Karcher: Radiance, Harvesting Trial. Growing. Accumulating female cattle. Significant. [This hexagram describes your situation in terms of expanding light, warmth and awareness. It emphasizes that joining with and depending on what spreads this light, the action of Radiance, is the adequate way to handle it...]
Shaughnessy:The Net: Beneficial to determine; receipt; raising a cow is auspicious.
Cleary(1):Fire is beneficial for correctness and development. Raising a cow brings good fortune.
Cleary (2): Fire is beneficial if correct; then there is success, etc. [In Buddhism, when demons cause disturbance, it is necessary to cleave to true teaching to get rid of aberrations.]
Wu: Allegiance indicates that it will be advantageous to be persevering and pervasion will follow. It will be auspicious to raise the cow.
The Image
Legge: The image of brightness repeated forms Clarity. The great man, in accordance with this, cultivates more and more his brilliant virtue, and diffuses its brightness over the four quarters of the land.
Wilhelm/Baynes: That which is bright rises twice: the image of Fire. Thus the great man, by perpetuating this brightness, illuminates the four quarters of the world.
Blofeld: This hexagram symbolizes fire rising in two tongues of brilliant flame. The Superior Man, by perpetuating the brilliance of the ancients, illuminates every quarter of the earth. [In other words, we should make ourselves as completely dependent on the principle of righteousness as natural objects are dependent upon nature; in this way, we are sure to be successful.]
Liu: Doubled brightness symbolizes Fire. A great man perpetuates the light and illuminates the four corners of the universe.
Ritsema/Karcher: Brightness doubled arousing Radiance. Great People use consecutive brightening to illuminate tending- towards the four sides.
Cleary (1):Light has dual function. Thus do great people illumine the four quarters with continuing light. [The sun goes in at night and comes out in the daytime; this pattern represents inner illumination and outer illumination, one light having dual function…Outer illumination has to be based on inner illumination… Illumination must reach inside and outside, so that both are illumined and both are correct.]
Cleary (2): Illumination doubled makes fire. Great people illumine the four quarters with continuing illumination.
Wu: Brightness doubled makes Allegiance. Thus the great man carries on the brightness to shine the four corners of the earth.
COMMENTARY
Confucius/Legge:Clarity means clinging attachment. The sun and moon have their roots in heaven, and all the growing things have their roots in the earth. The double brightness of the two trigrams is rooted in correctness, and all under heaven are thereby transformed. The magnetic second line is central and correct, indicating a free and successful course. Nourishing a passive docility will lead to good fortune.
Legge:Clarity is the trigram of fire and light, and the sun is the source of both of these. Its attribute is brightness, and by a natural metaphor: intelligence. But this trigram also means inhering or in adhering to -- being attached to. In the hexagram we have a double brightness -- a phrase which denotes the ruler. If we take the two central lines as emblematic of the situation, we have the magnetic dwelling with the dynamic above and below -- a condition requiring a docile humility and strict adherence to what is correct. Ch'eng-tzu says: "The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to what is correct must be able to act in obedience to it, as docile as a cow, and then there will be good fortune."
NOTES AND PARAPHRASES
Judgment: Willed persistence gets results. Be receptive to your inner light, and reflect it in your life.
The Superior Man cultivates his capacity to manifest his comprehension of the Work in his everyday choices.
Light is a symbol of both normal consciousness and super- consciousness. Probably every religion in the world uses it in the latter sense -- from the "Let there be light" in the first chapter of Genesis, to The Lord of Light (Ahura Mazda), the supreme being of Zoroastrianism. The TibetanBook of the Dead speaks of the "clear white light" which is the first thing encountered after bodily death -- a phenomenon reported as the experiential perception of those who have had near-death experiences. Light means Truth, it means Reality, and the "double brightness" of this hexagram tells us that Clarity is manifested both above and below.
Meditation on light is one of the most important exercises in the various schools of Tibetan Yoga. The more these psychic and spiritual powers can be achieved during life, the stronger is the ability to penetrate and overcome the bardo. D. I. Lauf, Secret Doctrines Of The Tibetan Book Of The Dead
The Confucian commentary gives the examples of the sun and moon in the heavens, and of growing things on the earth as emblems of Clarity. Sun and moon are certainly luminous, but growing things are not, and when we meditate on the reason for this strange juxtaposition we are led to the idea of the Self and the ego. The Self is the sun, the source of illumination which causes the ego to grow. Sun is to growing things as Self is to ego. This idea is repeated in the relationship between the sun and the moon -- the moon is not self-luminous, it can only reflect the light of the sun. Therefore, sun is to moon as Self is to ego.
The idea is that despite our illusions to the contrary, all of our power originates somewhere else. When we allow the power to work through us without interference, we become "docile" like the cow in the judgment. Clarity, therefore, is attained through docility -- the ability to subdue and restrain the autonomous components of the psyche, which left to their own devices would prefer to go around pontificating their brilliant illusions rather than quietly reflecting the truth. It is not easy to reflect the truth, and the superior man is counseled to constantly perfect his capacity to do so. It is only when Self and ego come together in a fusion reaction that the energy released attains the true "double brightness" imaged in the hexagram. The identical idea is found in the Kabbalah:
Said Rabbi Simeon: "When the Holy One arrays himself, it is in the ornaments from both the celestial and terrestrial worlds; from the former with that heavenly light on high that no human being can approach unto; from the latter with the souls of the righteous who the more they approximate themselves to this divine light the more receptive and filled with it do they become, so that through them it expands in all directions and the world like a cistern or ocean is filled with it." The Zohar
Wilhelm mentions that the hexagram "divided within and closed without, is an image of the meshes of a net in which animals remain snared." This gives us the image of Clarity as Comprehension -- a net which captures and encloses insights. To receive the figure without changing lines is often a confirmation of an idea or action -- it is saying: "You have comprehended," or "Your proposed action is lucid, intelligent, etc."