Tuesday, April 18, 2017

Yi 1188: Bill B 3

a departure from previous tone as, simply, I sense Bill might be in some present personal difficulty.

Legge: The third line, dynamic, shows the cauldron with the places of its ears changed. The progress of its subject is thus stopped. The fat flesh of the pheasant which is in the cauldron will not be eaten. But the genial rain will come, and the grounds for repentance will disappear. There will be good fortune in the end.
Wilhelm/Baynes: The handle of the cauldron is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.
Blofeld: The handles of the Ting have been detached, so it is difficult to move it. [A delay due to some remissness on our part.] The fat of the pheasant is not eaten. [Because of our remissness an opportunity goes to waste.] Suddenly rain [An omen of good fortune, of heaven’s nourishing powers] comes, regret wanes and, ultimately, there is good fortune.
Liu: The handles of the cauldron are changed. Its activity will be obstructed. The fat of the pheasant is not eaten. Once the rain comes, regret vanishes. Good fortune in the end.
Ritsema/Karcher: The Vessel: the ears skinned. Its movement clogged. Pheasant juice not taken-in. On-all-sides rain lessens repenting. Completing significant.
Shaughnessy: The cauldron's ears are bridled: his motion is blocked; the pheasant fat is not edible; the countryside rain diminishes; regret, in the end auspicious.
Cleary (1): The lifting hooks of the cauldron are removed; the activity is impeded. Rich meat is not eaten. When it rains, lack is regretted. It turns out well.
Cleary (2): The knobs of the cauldron are removed, so its use is impeded. Pheasant fat is not eaten. When it rains, regret is removed and all is well in the end.
Wu: The cauldron’s earrings malfunction. It cannot be carried. The delicious pheasant dish is not enjoyed. Timely rain washes regret away. There will be auspiciousness in the end.
Confucius/Legge: There is the cauldron with the places for its ears changed -- he has failed in what was required of him in his situation. Wilhelm/Baynes: He has missed the idea. Blofeld: What is said about the handles of the Ting implies our failure in carrying out our duty. Ritsema/Karcher: Letting-go its righteousness indeed. Cleary (2): When the knobs of the cauldron are removed, it loses its meaning. Wu: It loses its usefulness.
Legge: Line three is dynamic in his proper place -- if his correlate were the magnetic line five, the auspice would be entirely good. But instead of five, his correlate is the dynamic six. What is required is that he and line five, instead of six, should be correlates. The place of the ears at five has been changed and the advance of line three is thereby stopped; the good meat in the cauldron will not be eaten. But if he keeps firm line five will eventually seek his company, the yin and the yang will mingle, and their union will be followed by the genial rain. The issue will be good.
Siu: The man is faced with obstacles. His abilities go unnoticed and talents unused. But this is only a temporary setback, as the tension will be relieved.
Wing: Your unique talents are not being used because they are not recognized. This may be due to erroneous thinking on your part. Maintain a positive attitude about yourself, and things will change for the better.
Editor: The Wilhelm, Blofeld and Liu translations all refer to the "ears" as "handles." We are justified therefore in combining the ideas of both. Ears are the organs by which we hear, and handles are devices by which something is grasped. To hear and to comprehend what is heard are the ideas conveyed. However, the ears have been changed or altered, so the image suggests that a different message or new set of rules and/or circumstances is now operative; the old rules or concepts no longer apply. The situation has evolved, but progress is stopped because one hasn't comprehended the changes yet. "The fat of the pheasant is not eaten" is just another way of saying that one has missed the point, or has not been nourished by the new insight. However, the situation will not remain static -- a coming union of thought and feeling will create the catharsis needed to effect the transformation.
The rain showed that the tension between consciousness and the unconscious was being resolved. Although at the time I was not able to understand the meaning of the dream beyond these few hints, new forces were released in me which helped me to carry the experiment with the unconscious to a conclusion. Jung -- Memories, Dreams, Reflections
A. The dynamics of your situation have changed, but you are still operating on old assumptions and have missed the point or not gotten the message. However, the condition is temporary and will resolve itself naturally.
B. The image suggests a stalemate followed by eventual resolution.

Line 3 The ting handle breaks so it can’t be moved and one is impeded = the meal is not eaten, but once rain falls, remorse evaporates. Good fortune. Changes to (64) Before Completion. You are temporarily impeded from achieving your goal because the situation requires some type of mending. Even though you have something valuable to share it is not recognized immediately. However, all things change like the rain and after some difficulty you achieve your aim.

as line 3 is addressed above, let's look at line 2.

Legge: The second line, dynamic, shows the cauldron with the things to be cooked in it. If he can say, "My enemy dislikes me, but he cannot approach me," there will be good fortune.
Wilhelm/Baynes: There is food in the cauldron. My comrades are envious, but they cannot harm me. Good fortune.
Blofeld: The Ting possesses solidity. My enemies are in difficulty and there is nothing they can do to me -- good fortune!
Liu: The cauldron is filled with food. My associates are jealous, but they cannot harm me. Good fortune. [Even though a person profits from his business or performs his work carefully and well, he should still beware lest others harm or disturb him.]
Ritsema/Karcher: The Vessel possesses substance. My companion possesses affliction. Not me able to approach. Significant.
Shaughnessy: The cauldron has substance: my enemy has an illness; it is not able to approach me; auspicious.
Cleary (1): The cauldron is filled. One’s enemy is jealous, but cannot get at one; this is lucky.
Cleary (2): The cauldron has content. My enemy is afflicted, but luckily cannot get to me.
Wu: The cauldron is full. My associates have ill feelings about me, but they cannot do anything to me. This is auspicious.

as line 3 is addressed above, let's look at line 1. 

Legge: The first line, magnetic, shows the cauldron overthrown and its feet turned up. But there will be advantage in getting rid of what was bad in it. Or it shows us the concubine whose position is improved by means of her son. There will be no error.
Wilhelm/Baynes: A cauldron with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
Blofeld: To rid it of decaying remnants of meat, the vessel is turned upside down. [Some actions, though highly improper in themselves, may be properly performed if circumstances so require; a merely ritualistic conception of right and wrong is not desirable.] It is not shameful to take a concubine for the sake of bearing sons. [This is added as an example, immediately acceptable to a traditionally minded Chinese of something improper in itself which becomes proper when the motive is acceptable.]
Liu: A cauldron overturned by its legs -- it is beneficial to clean out the stagnating matter. One takes a concubine to get a son. No blame.
Ritsema/Karcher:The Vessel: toppling the foot. Harvesting: issuing-forth-from obstruction. Acquiring a concubine, using one's sonhood. Without fault.
Shaughnessy: The cauldron's upturned legs; beneficial to expel the bad; getting a consort together with her son; there is no trouble.
Cleary (1): When the cauldron overturns on its base, it is beneficial to eject what is wrong. Getting a concubine, because of her child she is not faulted.
Wu: The cauldron tips over and conveniently spills its stale food, like a man taking a secondary wife because of her son. There will be no error.
Confucius/Legge: The cauldron is emptied -- this is not incorrect. There will be advantage in getting rid of what was bad so that the subject of the line will thereby follow the more noble subject of line four. Wilhelm/Baynes: This is still not wrong. To follow the man of worth. Blofeld: There is nothing improper about up-ending a sacrificial vessel to rid it of decaying matter. Such actions are necessary in the pursuit of what is noble. Ritsema/Karcher: Not-yet rebelling indeed. Using adhering-to valuing indeed. Cleary (2): That is not bad. To go along with what is valuable. Wu: There is nothing to worry about. The outlook is after prominence.
Legge: Line one is magnetic, and little can be expected from her, but she has a proper correlate in the dynamic fourth line. The overthrow of the cauldron, causing its feet to be turned upward towards the fourth place empties it of what was bad in it. This is deemed fortunate, because it thereby hastens the cooperation between the two lines. A similar idea is that a concubine is less honorable than a wife --like the overthrown cauldron. But if she has a son, while the wife has none, he will be his father's heir, and the concubine-mother will share in the honor of his position.
Siu: At the outset, the evil is being discarded. This opens up opportunities for renewal, no matter how lowly a position the man may temporarily occupy.
Wing: To attain a goal that is worthy in itself, you may need to use means that are considered unorthodox. If this goal has been a long-term objective, you may have to begin again, using entirely new methods. This is not a mistake. You can succeed no matter how inexperienced you are.
Editor: An alchemical vessel is a metaphor for the psyche undergoing the transformation of the Work. To rid the vessel of what is "bad" (Wilhelm calls it "stagnating stuff") is to rid oneself of limiting beliefs, negative emotions or whatever harmful element may be suggested by the matter at hand. After years of work, the testing process becomes increasingly refined -- one goes through long periods of stress with perfect equanimity, and begins to take pride in one's strength of will. At about that point, something will happen to evoke an emotional response, and one becomes suddenly aware that the refining process is not complete until all of the scum comes to the top and is eliminated from the psyche. The symbolism of the concubine suggests a rather humble or simple emotional component, union with which produces a new and promising synthesis.
When this part of the work has been accomplished it is as if the individual had built a psychic container, and this must be done to the very best of his ability, or it may go to pieces when the strains and stresses of the transformation process begin. For there will still remain certain things, and these usually the very darkest, that will come to light when he explores the unconscious ... These blackest shadows, that the alchemists called the state of nigredo, will probably prove to be connected with the unadapted emotions representing the nonpersonal part of the psyche, and it is most painful to realize that they actually exist within oneself. M.E. Harding -- Psychic Energy
A. After ridding oneself of limiting beliefs, a conscious connection with basic principles brings forth new and valuable insights.
B. Expel dross and embrace simplicity.
C. The simplest, least complicated solution is the best one.
D. An image of dealing with unconscious material -- confronting one's hidden issues. 

it's not so hard to see when you know the look. 

Legge: The third line, dynamic, shows the superior man of acknowledged merit. He will maintain his success to the end, and have good fortune.
Wilhelm/Baynes: A superior man of modesty and merit carries things to conclusion. Good fortune.
Blofeld: The Superior Man, exceedingly hard-working yet modest, brings his affairs to fruition -- good fortune!
Liu: The superior man works in a modest way to conclusion. Good fortune.
Ritsema/Karcher: Toiling Humbling: chun tzu. Possessing completing significant.
Shaughnessy: Toiling modesty; the gentleman has an end; auspicious.
Cleary (1): Working with humility, the superior person has a conclusion. This bodes well.  
Cleary (2): Leaders who work and achieve yet are humble have an auspicious conclusion.  
Wu: Working hard toward humility, the jun zi will have grace in death. This will be auspicious.

No comments:

Post a Comment