Tuesday, June 27, 2017

Yi 1494: Natasha 102


Contemplate this.

Line-3
Legge: The third line, magnetic, shows one looking at the course of her own life, to advance or recede accordingly.
Wilhelm/Baynes: Contemplation of my life decides the choice between advance and retreat.
Blofeld: By contemplating our own lives, we learn to advance or retreat as required by circumstances.
Liu: Observation of the circumstances of our lives determines whether to advance or retreat.
Ritsema/Karcher: Viewing my birth, advancing, withdrawing.
Shaughnessy: Looking up at my life advancing and retreating.
Cleary (1): Observing personal growth, promoting and repelling.
Cleary (2): … advancing and withdrawing.
Wu: He examines his own life to determine whether to advance or retreat.


                                                  Line-6
Legge: The sixth line, dynamic, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.
Wilhelm/Baynes: Contemplation of his life. The superior man is without blame.
Blofeld: Nor will it be an error for the Superior Man to contemplate his own life.
Liu: Observation of the lives of others. No blame for the superior man. [This is a time of discontent.]
Ritsema/Karcher: Viewing one's birth. A chun tzu: without fault.
Shaughnessy: Looking up at his life; for the gentleman there is no trouble.
Cleary (1): Observing the growth, the superior person is blameless.
Cleary (2): … Developed people are impeccable.
Wu: He looks pensively at the life of the people. The jun zi is without blame.
 
COMMENTARY
Confucius/Legge: He cannot even yet let his mind be at rest. Wilhelm/ Baynes: The will is not yet pacified. Blofeld: He contemplates his own life when troubled as to what course to take. Ritsema/Karcher: Purpose not-yet evened indeed. Cleary (2): The mind is not yet at peace. Wu: His aspirations have not been all fulfilled.
Legge: There is a slight difference in the sixth line from the fifth which can hardly be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line six is dynamic, and should be considered out of the work of the hexagram, but he is still possessed by its spirit, and is led to self- examination.
 
NOTES AND PARAPHRASES
Siu: The sage, who is living outside the routine of the world, contemplates his own character, not as an isolated ego manifestation, but in relation to the laws of life. He judges freedom from blame to be the highest good.
Wing: You are somewhat beyond the situation and able to contemplate your life without egotistical involvement. You will discover, here, that freedom from error and blame are the highest good. Egoless contemplation is the key.
Editor: Psychologically interpreted, the fifth line represents an ego contemplating his multi-faceted psyche; here, the sixth line has risen above that standpoint to contemplate the nature of the whole reality with which it wishes to unite. Line five asks us to look within to see if the motivations of the psyche are in accordance with the goals of the Work; line six asks us to examine our comprehension of the individuation process itself to see if it is correct.
Note that Liu translates this as contemplating “the lives of others” and Wu “the life of the people” – in these versions the object of contemplation is placed outside of the observer’s psyche. When differentiating line 5 from line 6, this interpretation of their slight divergence makes the most sense. Sometimes there is an implication that you may misunderstand something pertaining to the Work.
The Self, being individual and unique, is made manifest in the individuation process of the individual. But the Self is also universal and eternal, and under this aspect it is made manifest in a process we can only call the individuation of mankind. It is a collective process that takes the form of a gradual extension and differentiation of consciousness over the millennia. The drama began in the gray mists of antiquity and continues through the centuries into a remote future. A. Jaffe -- The Myth of Meaning
A. Are your motives clear? Get the big picture.
B. Differentiate your true relationship to the matter at issue.








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