886799 · 12.3.5.6Hexagram 12

Standstill.

Line image

The top three lines, representing our outer attention, our identity and our inner being, are all yang; we are not very aware therefore of the life force as it manifests. Where we are not aware, we are not changed, and this tao is commonly named “standstill”.

Trigram image

Activity is stilled in the outer world, structured in our personal self and leaves the inner being unchanged, so the activity of this tao makes for rigid rules which inhibit change—our structure becomes so firm that the life force does not flow in it and stagnation occurs. The flow shows that it is not strictly the tao enforcing standstill in identity, it is equally the rigidity of our identity, roles we play, stances we habitually take up. To be free of these is to have freedom.

The Chinese Oracle

Standstill.
The evil obstructs the superior man.
The wide goes, the narrow comes.
He needs perseverance.

Comments

The narrowing of awareness in this tao cannot but obstruct the superior man, for he is our aspect of widening awareness. Becoming aware of our unawareness, which is persevering with being in our circumstances, makes this a constructive experience.

Manifestations

The pattern
Separation between the potential
and the field of activity
is standstill of flow.
For humans
How does he steer his boat
when there is no wind?
He does not blow on the sail,
he contemplates the stillness
and how it strengthens him.
In nature
When the sun
sinks behind the mountain
the earth sleeps.
In forms we make
When he raises laws
between the good and the bad
he imprisons rebirth.

Changing Lines

Line 1 goes yang

life force shows less change

The ignoring of activity shown by lines 4, 5, and 6 results in silence; so the manifesting life force seems to disappear.

The Chinese Image
When grass is pulled up
earth comes with it.
Perseverance brings good fortune.

The activity of the life force is attached to our ability to react to it, or so it seems to our experience, so we need to keep going about our business. We have no way to directly influence the karma of our inner being; our ignoring needs to be as it is and will then change.

Line 2 goes yang

intuitive feeling less active

In line 2 we interpret the life force in feeling, and in this tao of ignorance of the life force, we easily lose our ability to interpret it. In this moving line this happens and our narrower desiring mode of being is favoured by it; we feel that reality needs to be made what we desire (better) and we work for this, but this means that in this tao of experiencing our separation from the flow of the tao, we replace this experience with our desire and striving.

The Chinese Image
Fortune now favours the mean,
but the superior man looks to the stagnation to create success.

Our wide-seeing (superior) aspect can see that experiences such as this which distress our identified aspect are necessary and also wholesome.

Line 3 goes yang

outer world changes less

In this situation where we are not aware of the energy flowing from inner to outer we cease to act; this shows that we do not take account of activities outside our immediate awareness and we take the standstill as being our own responsibility—this in turn makes us feel blame for what is happening.

The Chinese Image
He hides his shame of purposes.

Blaming ourselves is a point of view we have adopted; blaming is not accepting.

Line 4 goes yin

accepting the outer state more

Here identity opens itself to what is going on around it in the outside world and we become aware of the effects of our involvement there. We see that we act even when we are not aware, acting out of our greater self, and that we can simply follow this with our conscious identity.

The Chinese Image
To act from the highest is without error and his companions share the blessing.

In an inner interpretation the companions here are our separate parts of identity. The wider our view of reality becomes, the more our various aspects can take part and become a whole.

Line 5 goes yin

more awareness of intuition

Here we become aware of our intuitive feelings, and as these are active (line 2) we become aware of the activity of the life force. The characteristic of this tao is our lack of flow due to a lack of awareness, so this move towards feeling opens the identity to possibilities of flow once more.

The Chinese Image
Standstill is giving way.
There is still danger needing attention like the binding of mulberry shoots.

The danger is of taking the flow to be our own and so still not opening ourselves to wider reality. The image of mulberry shoots probably arises out of the habit of mulberry bark to form sprouting burrs which take the strength from the tree; these were then bound tightly to contain them. In the same way, we need to strongly contain the urge to define and take possession of our feelings now or we will remain as separate as ever.

Line 6 goes yin

our inner being accepts more

As our being becomes one with the active emerging life force (line 1) the cycle is completed and we flow once again, released from our isolate position of unawareness.

The Chinese Image
Standstill is finished and a joyful flow takes its place.
Secondary HexagramHexagram 62

After reaching a level.

Line image

The two yin lines associated with feeling (2 and 5) are the dominant conscious ones, the outer (lines 3 and 4) being yang and the inner (1 and 6) being outside our awareness. So the activity of which we will be most conscious is feeling. There is a compliance with the life force shown in lines 5 and 6 so we do not take off on initiatives of our own and this is strengthened by the inactivity of our outer world and our disinterest in it.

Trigram image

This is a time for inner activity as shown by the Chên image for our inner being. The emerging energy is not seeking manifestation of activity but of stillness (Kên) and this gives maturity to our outer action (Sun) and a new way to be aware of ourselves (Tui).

The flow which comes from the bottom of the hexagram comes to a halt in the middle (outer reality) and then starts a new flow at the top; this is a movement which ends one mode of experiencing and prepares another. Our troubles with such a flow come from an identity which cannot accept its outer stillness.

The Chinese Oracle

Success of what is small.
Continuance in the way is rewarding.
Small things not great ones
should be entered into,
like bird song on the wing.
Remaining lowly brings good fortune.

Comments

The central part of the hexagram which symbolizes the outer is occupied by Sun and Tui, the gentle and the hopeful, the established and the new, and these are not the energy required for large outer activity.

The inner work being accomplished in this tao is done by the life force and does not show much in outer manifestation, so the little things that can be done become important and keep us away from blocking and diverting the inner flows.

Manifestations

The pattern
Action has given birth to stillness,
consolidation.
From this only small new movement
can arise.
A new start is preparing.
For humans
His ideas are formed.
Through these changes push their way
so he changes but a little as yet.
In nature
The wood of a tree
is solid and firm.
New growth from this
is a small part of the whole.
New growth comes from the root.
In forms we make
The establishment
is not the origin
of social change.

Changing Lines

Line 1 goes yang

life force shows less change

Widening our awareness requires the activity of the life force. Here, unfortunately in our experience, the life force goes into a tranquil phase and the tao of inner change is interrupted; outer activity is not a suitable vehicle for our energies in this tao so we shall do no good by trying to externalize. It is an experience of frustration we do best to witness rather than trying to correct.

The Chinese Image
The flying bird meets misfortune.

Line 2 goes yang

intuitive feeling less active

Intuitive feeling is the vehicle of identity in this tao, so we miss the flow when this feeling becomes less active and concern ourselves with more personal, psychological matters, trying to distinguish what the blockage is.

The Chinese Image
He passes by a reference to his ancestor and meets a reference to his past mother.
He does not reach the prince but meets the minister.
No error.

The ancestor and mother are records of past things, old ways of defining and feeling his reality; the prince is a new way of ruling, a new way of experiencing and we cannot reach this without intuitive feeling; we can only reach the minister who is the organizer of practical matters. There is no error because the cause of all this is not within our control.

Line 3 goes yin

outer world changes more

The tao (our circumstances) favours inner awareness and we avoid this by creating outer activity. When the pressure for change is from our inner reality yet this is transferred to a projection outside, there is a blockage of inner flow which shows itself in activity of our “personal unconscious” and this _will_ be heard, if we do not listen it will force its way into consciousness; accidents are formed in this way.

The Chinese Image
Unless he is very careful someone will strike him from below
(or behind, or an inferior position).
Misfortune.

Line 4 goes yin

accepting the outer state more

To become interested in peaceful outer activity (the yang line 3) gives direction without involvement but to become agitated about its inactivity would neglect the tao and deplete inner energies.

The Chinese Image
No error.
He does not pass him by but accosts him.
Activity is dangerous and continuing caution is required.

The danger of activity is becoming identified in it, making it important, we are aware of (we accost) this syndrome but identifying is a slippery customer.

Line 5 goes yang

less awareness of intuition

We do not wish to feel something; this means there is no flow of energy although the possibility of it is there.

The Chinese Image
Dense clouds from our western land but no rain falls.
The prince shoots and hits one in the cave.

Feeling is the release and flow symbolized by rain; here it is not released because identity is not allowing it; it comes from the west, where the sun sets, showing it to be a dying activity. The prince, our latest identity, has aimed his identifying into the inner darkness, the cave, and has hit something there; he does not know what he hit but he was probably afraid of it.

Line 6 goes yang

our inner being accepts less

We are now less involved in this tao of accepting the inner reality in which we only have a little show outside.

The Chinese Image
He does not meet him but passes him by.
The bird flies from him.
Misfortune.
Natural and intended hurt.

What we avoid meeting is the tao, the circumstances we are in; this splits our reality into outer and inner and the wholeness (the bird, which uses a polarity of wings together) leaves us. Inasmuch as we are aware of this it is an intended hurt, but our awareness is partial.

Nuclear HexagramHexagram 53

Persistence.

Line image

The active emerging life force (line 1) leaves our inner being unchanged (line 6); our active intuitive feeling is ignored by our identity (lines 2 and 5), while we accept an inactive outer world (lines 4 and 3). This is not a structure to carry much flow or achievement but rather a stubborn, almost perverse, obstruction to outer change. An attitude of patience and continuation of effort is required to produce results; with this is a desire to find a place to rest from the continuing effort, shown by line 4.

Trigram image

As the life force emerges it is stilled in the image of Kên and has little flow outside (K’an). We are hesitant to act (Li) and our structured inner being is difficult to change (Sun). This unflowing tao is most usefully experienced in a docile manner; it is strong and we do best to comply with it, moving where and how it will allow. We can learn from it the strength of necessity and also that our own necessities have the strength to make progress without our forcing them. Its common name is “gradual progress”.

The Chinese Oracle

Gradual progress.
Like a maiden’s marriage,
bringing good fortune.
Continuance in the way
brings advantage.

Comments

Circumstances are too stubborn for much movement to take place, but feeling is active and is a movement we can benefit from if we can become one with it, hence the symbol of a maiden’s marriage; this will serve us better than continually reassessing our situation. Continuance is of course necessary to harvest the fruits of gradual progress.

The image common to all the lines which move is the progress of a wild goose. The goose migrates over great distances and the various images show the vicissitudes of his arrival—our own arrival in wholeness where flow is neither resisted nor pressured and so is harmonious.

Manifestations

The pattern
Clinging to the firm
avoids being swept away;
allows progress
where there is opposition.
For humans
Endurance gives time
for achieving ends.
A presence continued
acquires influence.
Amongst uncertainty
he remains calm and firm.
In nature
The tree on the mountain
grows tenaciously,
refusing to be uprooted.
In forms we make
That which continues
while changing
to meet circumstances
has the art of endurance.

Changing Lines

Line 1 goes yang

life force shows less change

Here the life force comes to a state of rest, so activities that we are just beginning may run into difficulties as their energy peters out. If we do not push forward we may seem weak to those who do not recognize the situation but we do best to go at the pace that circumstances allow.

The Chinese Image
The wild goose
gradually approaches the shore.
The son has difficulties.
There is criticism but no error.

The wild goose approaches land and so a place to rest; renewal, however, (the son) has difficulties, young or new efforts are not supported by the life force. The lack of progress towards any completion leads to criticism but it is not our fault, it is time for gradually finishing a journey, not starting a new one.

Line 2 goes yang

intuitive feeling less active

Here our feelings become stilled by the tao and we can relax efforts towards activity. There is no need and no profit to be gained from pushing forward towards what we desire, there is enough nourishment here in our present situation to rest and renew us.

The Chinese Image
The wild goose gradually approaches rock.
Contented eating and drinking.
Good fortune.

Rock is what underlies the surface and so is symbolic of underlying truth. The truth of our situation is that we can relax and enjoy what nourishment our circumstances provide—there is no need to continue the journey at present.

Line 3 goes yin

outer world changes more

In a tao that has so little flow it is not an advantage to set out on new activity because it is not supported by the life energy and will not reach completion. Identity’s need for activity tempts us to move, activity is its food, but here it will lead us astray.

The Chinese Image
The wild goose approaches a dry land.
The man goes out and does not return.
The woman is with child but does not give forth.
Misfortune.
It is time to ward off evil.

The goose has gone too far, its natural habitat is near water and here it approaches dry land; we identify too far into a defined world where values are fixed, dry so unflowing, so the defining element in us (the man) is projected into our circumstances and is lost there. The flowing and feeling element in us could give birth to new experience but cannot bring it forth because we identify our outer self as the source of action and ignore the womb where growth occurs “of itself”. The evil is this narrow attitude.

Line 4 goes yang

accepting the outer state less

In this line we are less interested in holding off activity, we allow it to be what comes, so we may find that there is a way, in which case we can take advantage of it, or we may find that there is not and we must be prepared to carry on. Persisting in this mode of being we ride life, allowing it to take us on its way, and we learn lessons about our desire for security.

The Chinese Image
The wild goose approaches a tree.
It may find a branch to land on.
No error.

Geese do not live in trees; identity may visit identified places but they are not its home either. This visiting is not an error but neither is it a home-coming.

Line 5 goes yin

more awareness of intuition

As our intuitive state is active (line 2) this recognition of it restores the flow of feeling to our conscious self.

The Chinese Image
The wild goose approaches the crest of a hill.
Three years the woman has no child, then success comes.
Good fortune.

For a goose the crest of a hill does not mean home, it is something to rise over. This images an effort and then success and the three years the woman waits for her child is a period of change, change to new feeling which allows the natural processes to complete themselves.

Line 6 goes yin

our inner being accepts more

By accepting the tao in our inner being we give up trying to force the pace and so we become part of this phase of gradual progress. In our bodies if a part calls attention to itself it is taken as a sign that something is wrong, it is no longer part of the organic whole but has become separate. Similarly identity is part of our whole being and the being is healthy when identity is not demonstrating its separateness.

The Chinese Image
The wild goose gradually
approaches the heights.
Its feathers are used in ritual.
Good fortune.

Heaven and spirituality are imaged as “above” so the heights are towards heaven or the inner whole reality, the state of wholeness. The goose (our identifying) disappears into this unmanifest reality leaving just an outer appearance, the feathers, as indicators of where it has gone.