988676 · 3.1.4.6Hexagram 3

Difficulties in beginnings.

Line image

Here we accept our outer world activity (lines 4 and 3) while ignoring our intuitive feeling (lines 5 and 2), so we go into things without preparation and learn from experience. This is not a criticism but just a fact; as our inner being is receptive to this (line 6), and is changed by it. The emerging life force is not in change so this experience is outward-looking.

Trigram image

There is great energy in the emerging life force (Chên) and flowing in the outer world (K’un), but it is stilled by our lack of involvement (Kên); we are at a loss as to how to move (K’an). This situation occurs when we are in unfamiliar circumstances and have to find out how to respond; the common name of the hexagram is “difficulty in beginnings”.

The Chinese Oracle

Difficulty is followed by great success.
Continuance in the way is rewarded.
Remain in the existing, not seeking the new.
To appoint princes brings advantage.

Comments

When something starts, there is the energy of its inception; when this runs out, there is the temptation to seek a new direction, but the energy must now come from our own self. By continuing in our present circumstances we become strong, which is the success.

Princes are the sons of the ruler, the king, and in our reality of distinguishing things the identifying process is our ruler; so appointing princes is to adopt new ways of identifying, new ways of approaching our experience.

Manifestations

The pattern
When the young flows first
with little stamina,
it is overcome by obstacles.
By flowing on it overcomes them.
For humans
New things begin to move.
Difficulties arise in the path.
To halt at difficulty brings out danger.
Perseverance brings on flowing.
In nature
Young growths grow fast, sappy,
and easily hurt against obstacles;
but new shoots are ready
to follow up.
In forms we make
When they first come together
there is a honeymoon,
then a strength of will,
then a compromise
for the sake of travelling together.

Changing Lines

Line 1 goes yin

life force shows more change

Here a need for activity stirs, appearing as a move of fate opening up activity. It is necessary to give strength to this and make it a force, otherwise we cannot gain experience (make mistakes and learn) and come up against the world.

The Chinese Image
The hinderance of hesitation.
Be firm in perseverance.
To appoint princes brings advantage.

The phrase about princes is interpreted in the oracle comments above. The hesitation comes from unawareness of our intuitive feeling of the life force shown in the yang line 5.

Line 2 goes yang

intuitive feeling less active

Our feelings are not recognizing that the challenge of individual activity is necessary and so we lose driving power. This is part of the birth of an individuality; there are still forces within us which are not ready to leave the great tao, the total parent, and become separate. Knowledge of this is not enough by itself, we need to woo the feeling towards taking part before we really join the dance. We _are_ born and need to accept this fully; the beginning is difficult but as we continue it gets easier.

The Chinese Image
No advance.
Horse and carriage not connected.
A chaste maiden is wooed
but refuses; after ten years
she accepts.

The chaste maiden is our feeling which is not at this time accepting a challenge. There is no driving power because the horse, feeling, is not connected to our circumstances which are the carriage of our activity. When we refuse a challenge in this way we cannot advance until we meet a new challenge of this same sort, which is the symbol of a whole cycle of ten years before the maiden accepts.

Line 3 goes yang

outer world changes less

Here we come up against outer world activity, find ourselves without guidelines, and desist. Indeed it is only prudent to do this while we assess the new activity—to rush in with newly-found ego energy is going to create problems.

The Chinese Image
If a hunter hunts without a guide he gets lost in the forest. The superior man sees danger and does not go into it; to do so would bring misfortune.

The superior man is our wide-seeing ability which comes from having many experiences and taking their essence or wisdom into our inner being. In this tao we are in unfamiliar experience but here we can use our existing wisdom to avoid entanglement.

Line 4 goes yang

accepting the outer state less

Here we withdraw our identification from outer activity, perhaps for fear of consequences. To work through this difficulty we need to see our inner need for activity in order to have experience of the world which is what this tao is about.

The Chinese Image
Horse and wagon are disconnected.
Seek union.
Going forward brings good fortune
and actions prosper.

When growing some part of our identity, it halts our progress if we do not identify ourselves with our actions. This identification is part of all growing phases, so union between ourself and our action is needed for our manifestation to prosper.

Line 5 goes yin

more awareness of intuition

In this tao we are actively feeling a new situation; here we open ourselves to this because it is pleasurable in some way. In this learning tao, there is also learning in how to handle pleasurable situations; if we give ourselves to them like a tap fully turned on, the supply is soon exhausted. On the other hand if we confine our participation to a trickle, the experience is too mean. Here the flow of feeling should be open but not under the pressure of the need to develop self.

The Chinese Image
Difficulties with something that is fulfilling. A little perseverance is a good thing but great perseverance is disastrous.

Line 6 goes yang

our inner being accepts less

Here we do not accept a new situation into our ongoing self and so we separate this personal self from our circumstances.

The Chinese Image
Horse and carriage are disconnected.
Blood and tears.

We cannot flow in our experience so symbolically our life-blood (experience) overflows in regretful feeling.

Secondary HexagramHexagram 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.
Nuclear HexagramHexagram 23

Solitude.

Line image

The only yang line is in the place of our inner being where we are not accepting all the free flow of the other lines. Our inner being is standing apart, separated from outer experience. Outer identification is not accepted.

Trigram image

All is freely flowing (K’un) until we reach our inner being where Kên shows silence and meditation on events, not participation.

The Chinese Oracle

Splitting.
No objective is favourable.

Comments

It is not favourable to have objectives when identity is divided from the inner self because all the directions that can attract us involve us more in the separate outer reality which is not being accepted by the whole personal self; any identification we make causes us to split further. There are however important chances of change and discoveries to be made in this tao about the way we are identifying.

Manifestations

The pattern
When inner reality
forsakes all outer activity
We contemplate in solitude.
For humans
When there are no bonds
things do not remain together.
In nature
To spin a cocoon
heralds inner change
and chrysalis.
In forms we make
Each into himself,
each unto himself,
leaves nothing to share.

Changing Lines

Line 1 goes yang

life force shows less change

Because our outer identifications are not being accepted by our inner self, the source, the emerging life force, withers away.

The Chinese Image
The leg of the bed breaks.
Not continuing in the way
brings misfortune.

The bed is where we enter the great unknown and sleep. Here the leg of the bed breaks, which is its connection with the rest of reality. Our identifications, our conscious interests, are somehow at variance with the way or out of tune with our circumstances, too narrowly based.

Line 2 goes yang

intuitive feeling less active

Here we become separate from the flow by ceasing to feel it. Feeling is our meeting with the flow so if we lose feeling in this tao we do not identify in the whole but only in the outer part.

The Chinese Image
The bed frame or edge is broken.
No continuance in the way.
Misfortune.

Here it is the bed frame, its structure, that comes apart. Our feeling of the life force is the base construction of our world reality; without a feeling of manifesting whole reality, our personal reality becomes isolated fragments. This feeling of whole reality we are lacking is the continuance in the way of the great tao.

Line 3 goes yang

outer world changes less

By decreasing outer activity we become more in tune with our inner being which has rejected our identifications out in the world.

The Chinese Image
He separates from all.
No error.

All our identifications are out there in the world, and here we discard them. In this way we separate ourselves from the factors that divided us.

Line 4 goes yang

accepting the outer state less

The most obvious danger in this tao about how we identify is our becoming too externalized and here we seem to realize this and cut off our involvement outside. As our being is at present concentrated in identifying, however, this now slips into identifying the boundary of the inner and outer self.

The Chinese Image
The bed and skin is split.
Misfortune.

The surface of the bed is the layer or skin between the outer reality—where we (identity) lie—and the inner; if consciousness penetrates this boundary it damages the function of identity in manifestation.

Line 5 goes yang

less awareness of intuition

In this tao our identifying leads us astray and our intuitive feeling which is the basis of our identifying is rejected by our inner being. Here our identity gives up following the feeling, seeing it as being in error.

The Chinese Image
A string of fishes.
Favour alike to being at court.
All is advantageous.

Fish are often used to symbolize our identifications (which nourish identity) in the uncharted waters of the whole reality. Here is a string of fishes, on a common thread and the fish are caught, so our identifications threaded together are captured. A court is where the ruler is ruling, and the ruler of identity is the identifying process, so here this act of catching identifications brings favour and advantage in every way.

Line 6 goes yin

our inner being accepts more

Here is a change in the separation depicted by the tao. The inner self witnesses and we have a possibility of realizing the tao, the experience of our self as separate from any identification.

The Chinese Image
A ripe fruit is not eaten.
The superior man has a carriage.
The inferior man loses his habitation.

To see whole we have to leave what we were doing, our identifications, however incomplete they seem to be; this ripe fruit could be eaten but we leave it. Wide-seeing superior man is carried in this, and allowing ourselves to be carried in our circumstances we find that there is more order in our lives, not less; if we do not grasp at life our inner needs take care of themselves. The inferior or narrow reality of chosen identifications has no place to be after this realization, he is not needed.