Other titles: Difficulty at the Beginning, The Symbol of Bursting, Sprouting, Hoarding, Distress, Organizational Growth Pains, Difficult Beginnings, Growing Pains, Initial Obstacles, Initial Hardship
Judgment
Legge: Difficulty indicates progress and success through firm correctness. Action should not be undertaken lightly, and it is wise to seek help.
Wilhelm/Baynes:Difficulty at the Beginning works supreme success, furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.
Blofeld: Difficulty followed by sublime success! Persistence in a righteous course brings reward; but do not seek some new goal (or destination); it is highly advantageous to consolidate the present position. [The fundamental idea of this hexagram is that of birth and growth amidst difficulty, as with a sprouting seed becoming a young plant and forcing its way through the earth. Our affairs, being still in their early stages, are vulnerable; we must not wander forth, but attend to them until they ripen; then, with proper care, the seed will bring forth a splendid tree. The upper trigram, a pit, suggests a need for caution; but, if we heed these omens, our success is assured.]
Liu: Difficulty in the Beginning : great success. It is of benefit to continue without planning to go someplace. One should find helpers.
Ritsema/Karcher: Sprouting . Spring Growing Harvesting Trial. No availing-of possessing directed going. Harvesting: installing feudatories. [This hexagram describes your situation in terms of beginning growth. It emphasizes that collecting potential in preparation for arduous labor is the adequate way to handle it...]
Shaughnessy: Hoarding : Prime receipt; beneficial to determine. Do not herewith have someplace to go; beneficial to establish a lord.
Cleary(1): In difficulty, creativity and development are effective if correct. Do not use. There is a place to go. It is beneficial to set up a ruler.
Cleary(2):Creativity is successful. It is beneficial to be correct. Do not make use of going somewhere. It is beneficial to set up lords.
Wu:Distress is primordial, pervasive, prosperous, and persevering. The subject should proceed with caution. It will be advantageous to establish marquisates.
The Image
Legge: The image of clouds and thunder formsDifficulty. The superior man, in accordance with this, adjusts his measures of government as in sorting the threads of the warp and woof.
Wilhelm/Baynes: Clouds and thunder: the image of Difficulty at the Beginning. Thus the superior man brings order out of confusion.
Blofeld: This hexagram symbolizes lightning spewed forth by the clouds -- difficulty prevails! The Superior Man busies himself setting things in order.
Liu: Clouds and thunder symbolize Difficulty at the Beginning. The superior man makes order out of disorder.
Ritsema/Karcher: Clouds, Thunder, Sprouting. A chun tzu uses the canons to coordinate. [Canons: standards, laws; regular, regulate; the Five Classics. The ideogram: warp-threads in a loom.]
Cleary(1): Thunder in the clouds is held back; the superior person orders and arranges.
Cleary(2): Clouds and thunder – Difficulty. Thereby leaders organize.
Wu: Clouds and thunder form hexagram Distress. Thus the jun zi plans and organizes.
COMMENTARY
Confucius/Legge:Difficultyis experienced as Heaven and Earth begin their intercourse, but correct action succeeds in the face of danger. By the action of thunder and rain, which are the attributes of the lower and upper trigrams, all between Heaven and Earth is filled up. But the conditions of the time are irregular and obscure. Authority should be delegated, but the feeling that rest and peace have been secured should not be indulged in even then.
Legge: The written character for Difficultyis pictorial, and shows a plant struggling with difficulty as it rises above the surface of the earth. This initial difficulty is a metaphor for how struggle is the condition of a state which is emerging from disorder after a revolution. The author saw his social and political world in great disorder and difficult to reform, yet he had faith in himself and the destiny of his House. Let there be prudence and caution, with unswerving adherence to the right. Let the government of the different states be entrusted to good and able men -- then all will be well.
According to the arrangement of the eight trigrams, Heaven and Earth are the parents of the other six, who are their children. The first-born son is the lower trigram of Movement, and the second-born son is the upper trigram of Peril. McClatchie renders here: "The figure of Difficulty represents the hard and the soft beginning to have sexual intercourse, and bringing forth with suffering."
The power to move in the lower trigram is likely to produce great effects; to do this in perilous and difficult circumstances (symbolized by the upper trigram) requires firmness and correctness. Good princes throughout the realm will help to remedy the political and social disorder of the times, but the supreme ruler should not trust his subordinates to the point of relaxing his vigilance.
The lower trigram represents thunder, the upper represents rain clouds. The hexagram therefore places us in the atmosphere of a thunderstorm -- a metaphor for the situation of a political state in difficulty. When the thunder has pealed, and the clouds have discharged their burden of rain, the atmosphere is cleared and there is a feeling of relief.
Anthony: This hexagram means that we have not yet found the correct path.
It also means confusion: too many possibilities. Nothing is clear. This lack of clarity is the “hindrance” referred to in the first line of the hexagram. In the second line, the remedies that come forth are inappropriate. In the first stages of dealing with a problem, we are tempted to grasp at solutions, whereas we should wait until the proper actions become clear.
NOTES AND PARAPHRASES
Judgment: Under the conditions of Difficulty it is best to mark time while seeking assistance.
The superior man uses careful analysis to separate order from confusion.
Wilhelm’s title for this hexagram is Difficulty at the Beginning. I prefer Difficulty, because it is a situation encountered at any phase of the Work, not just the beginning.
Difficulty is experienced because confusion and multiplicity prevail during the initial phase of any creative activity -- thoughts and feelings proliferate and threaten to overwhelm the mind with infinite complexity. The only way to proceed under such circumstances is to carefully sort out the components of the situation and arrange them in categories and in order of importance. To "sort the threads of the warp and woof" is to weave a tangled mess into a tapestry.
The Orderly Sequence of the Hexagrams gives us an image of what takes place under the hexagram of Difficulty:
When there were Heaven and Earth, then afterwards all things were produced. What fills up the space between Heaven and Earth are those individual things. Hence the Dynamic and Magnetic are followed by Difficulty. Difficulty means filling up.
"Filling up," is rendered as "fullness" in some translations. This is the exact meaning of the gnostic term: "Pleroma," or "Fullness" which Jung correlates with the Collective Unconscious or Objective Psyche. These are interior dimensions from which emanate the archetypal energies which we experience as instinctual drives and emotional complexes. This is the "hyperspace" from which the Self, via the oracle, responds to our queries and directs the Work.
Thus we see that the third hexagram, following the creation of the cosmic pair of opposites in the first two figures, represents a dialectical progression. Lao Tse, who wrote the Tao Te Ching some six-hundred years after the I Ching was committed to writing, describes this unfolding process:
Out of Tao, One is born;
Out of One, Two;
Out of Two, Three;
Out of Three, the created universe.
The created universe carries the yin at its back
and the yang in front;
Through the union of their pervading principles
it reaches harmony.
The identical idea is found in many traditions, giving it the status of an archetype within human consciousness. It is not necessary to be familiar with the technical terminology of Kabbalah to recognize that the same idea is being discussed in the following passage:
In Chokmah and Binah we have the archetypal Positive and Negative; the primordial Maleness and Femaleness, established while "countenance beheld not countenance" and manifestation was incipient ... It is between these two polarizing aspects of manifestation -- the Supernal Father and the Supernal Mother -- that the web of life is woven; souls going back and forth between them like a weaver's shuttle. In our individual lives, in our physiological rhythms, and in the history of the rise and fall of nations, we observe the same rhythmic periodicity.
D. Fortune --The Mystical Qabalah
This idea has been stated very simply:
All things are a single form which has divided and multiplied in time and space.
W.B. Yeats -- A VisionIs not the sky a father and the earth a mother, and are not all living things with feet or wings or roots their children?
-- Black Elk
And also with poetic complexity:
In the beginning God created the heavens and the earth. Now the earth was a formless void, there was darkness over the deep, and God's spirit hovered over the water ... God said, "Let the waters teem with living creatures, and let birds fly above the earth within the vault of heaven." And so it was ... God blessed them, saying, "Be fruitful, multiply, and fill the waters of the seas; and let the birds multiply upon the earth.
Genesis
There are some profound ideas in these images about the structure of human consciousness and the contents of the unconscious psyche. The basic idea is that of Emanation -- the creation of physical reality from a supreme principle in ordered hierarchies of increasing complexity. This concept is essential for a full understanding of the Work.
The involution of man was his descent from the sphere of the spirit, developing bodies of a mental, emotional and then physical nature until he manifested upon this planet. His evolution is to civilize this planet and to develop mastery of the physical, emotional and mental planes and relink himself in unity with God once more, thus completing the cycle. He came from God as an inexperienced Spark of Divine Fire and returns to Him, with all the experience of manifestation, as a Lord of Humanity.
Gareth Knight -- The Work of a Modern Occult Fraternity
In many systems of thought, the proliferation of forces is seen in sexual terms -- the cosmic parents produce entities in male and female pairs (gnostic syzygies), which in turn produce offspring. Hence, Confucius says: "Difficulty is experienced as Heaven and Earth begin their intercourse." That this has an explicit sexual connotation is confirmed by McClatchie: "The figure of Difficulty represents the hard and the soft beginning to have sexual intercourse, and bringing forth with suffering." Thus we see that the correct and incorrect correlation ("intercourse") of dynamic (male) and magnetic (female) lines in anyI Ching hexagram symbolizes the favorable (life-enhancing) or unfavorable (life-negating) combinations of thought and feeling within the psyche.
SUGGESTIONS FOR MEDITATION
The sexual intercourse of Heaven and Earth is also described in hexagram number eleven,Harmony. In terms of these sexual metaphors, what does the term "adultery" imply in regard to the Work? See hexagram number forty-four, Temptation, for further insight on this theme.
Legge: The first line, dynamic, shows the difficulty its subject has in advancing. It will be advantageous for him to abide correct and firm. Advantageous also to be made a feudal ruler.
Wilhelm/Baynes: Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.
Blofeld: Uncertainty prevails. It is best to make no move, but to build up determination and to consolidate the position.
Liu: Considering and considering. It is of benefit to continue in the right way. One should find helpers.
Ritsema/Karcher: Stone pillar. Harvesting: residing in Trial. Harvesting: installing feudatories.
Shaughnessy: To and fro; beneficial to determine about a dwelling; beneficial to establish a lord.
Cleary(1): Not going anywhere, it is beneficial to abide in correctness. It is beneficial to set up a ruler. [It is beneficial to set up the ruler and nurture the original energy.]
Cleary(2): Staying around, it is beneficial to remain correct. It is beneficial to set up lords. [In Buddhist terms, to “stay around” means to be immediately aware of any mental movement and not roll along, following thoughts. This is what is called “coming back before going far.”]
Wu: There is a formidable obstruction to advance. It will be advantageous, however, to remain persevering … etc. [If the subject can remain firm and correct, he will overcome.]
COMMENTARY
Confucius/Legge: Although there is difficulty in advancing, the mind of the subject of the line is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people. Wilhelm/Baynes: The aim of the work is nonetheless to carry out what is right. When an eminent man subordinates himself to his inferiors, he wins the hearts of all people. Blofeld: Despite prevailing uncertainty, the way of righteousness must be pursued with firm correctness. Men in high places, by co-operating with those under their care, will thereby win the support of the people. Ritsema/Karcher: Although a stone pillar, purpose moving correctly indeed. Using valuing the mean below. The great acquiring the commoners indeed. Cleary(2): Though they stay around, the action of their wills is correct. Because they value the lowly, they win many people. Wu: Although he is under constraint, he has set his goal correctly. Like a noble man serving the common people, he will receive their support.
Legge: The first line is energetic and strong, and his place in the trigram of Movement disposes him to action. But above him is the trigram of Peril, and the lowest line of that, to whom he must look for response and cooperation, is magnetic. Hence arise the ideas of difficulty in advancing, the necessity of caution, and the advantage of being clothed with authority. He is noble, firm and correct, but his place is below the divided lines, symbols of the weak and lowly.
NOTES AND PARAPHRASES
Siu: At the outset, the man takes stock of the obstacles. He does not force his advance. He perseveres on the right course and acquires the appropriate assistants. He continuously rechecks his bearings, as the confusion is gradually resolved.
Wing: It seems that you have come across a confusing obstacle at the very beginning of your path. The best way to attract the helpers you will need is to maintain a devoted and humble attitude. Do not attempt to boldly push ahead unaided. However, do keep your goal in sight.
Editor: The symbolism suggests the following intrapsychic correlations:
Advance: The advance of consciousness, comprehension, etc. Feudal Ruler: The ego as master of its thoughts and feelings. "Humbles himself to the mean": ("Mean" here means "lowly.") The ego remains firm and correct, maintains his will, but doesn't take on airs -- he nurtures his humility. The people: Thoughts, feelings, opinions, attitudes, emotions, appetites, etc.
The optimal stance that the ego can strive for--without necessarily hoping that it can ever be accomplished fully -- could be described as a continual awareness of the conflicting polarities likely to appear in ever- new forms as old ones are resolved: of waiting and seeing, of living things out, weighing various aspects and bringing them into balance, ever ready to work with the materials at hand.
E.C. Whitmont -- The Symbolic QuestA. There are intimidating obstructions to progress. Remain persevering while seeking assistance. If you subordinate yourself to your situation you’ll gain insight into its nature. Take no major action.
B. A difficult path demands impeccable will and full acceptance of responsibility.
Legge: The fifth line, dynamic, shows the difficulties in the way of its subject's dispensing the rich favors that might be expected from him. With firmness and correctness there will be good fortune in small things. In great things there will be evil.
Wilhelm/Baynes: Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.
Blofeld: Fertility cannot easily be brought about. Persistence in small things will bring good fortune; in greater matters, it will bring disaster.
Liu: Difficulties in prosperity. Good fortune for small things. Misfortune for great things.
Ritsema/Karcher: Sprouting: one's juice. The small, Trial: significant. The great, Trial: pitfall.
Shaughnessy: Hoarding its fat; little determination is auspicious, great determination is inauspicious.
Cleary(1): Stalling the benefits. Rectitude in small matters is good. Self-righteousness in great matters brings misfortune. [This is being great but conscious of the small, waiting for the time to be able to get out of difficulty.]
Cleary(2): Stalling the benefits. There is good outlook for the correctness of the small, bad outlook for the correctness of the great.
Wu: Hoarding wealth suggests conditions suitable for limited progress but detrimental for great undertakings.
COMMENTARY
Confucius/Legge: He experiences difficulty in bestowing his rich favors -- the extent to which they reach will not yet be conspicuous. Wilhelm/Baynes: Because the benefaction is not yet recognized. Blofeld: We have wrought insufficiently for the public good. Ritsema/Karcher: Sprouting one's juice. Spreading-out not-yet shining indeed. Cleary(2): The giving is not yet enlightened. [It is not that there is no giving at all, just that it does not accord with greater reality.] Wu: His benefaction has not been illuminating. [We should remind ourselves that distributing accumulations need not be limited to tangible assets. Kindness, sympathy, and moral support can certainly be included.]
Legge: Line five is in the place of authority, and should show himself a ruler by dispensing benefits on a grand scale. But he is in the center of the trigram of Peril, and his correlate line two is weak. Hence arises the symbolism, and great things should not be attempted.
NOTES AND PARAPHRASES
Siu: The man attains a position of authority. Premature expressions of good intentions lead to damaging misinterpretations. Time is required for stepwise maturation and acquisition of general confidence. Consummation cannot be forced.
Wing: Although your position is one of authority within the situation, you have much left to achieve in the way of establishing yourself. Small efforts in this will bring good fortune. But beware: Do not attempt any large endeavor. It could easily end in disaster.
Editor: The image depicts an impasse or restriction preventing the flow of energy which would resolve it. Modest effort will improve the situation; major action will make it worse. Sometimes the line implies that you have not yet understood the matter under question. It can also image a situation in which psychic energy is blocked from consciousness.
The attributes of the spirit are not only beyond the power of sensual perception, but they are beyond the power of intellectual comprehension; they can only be known to the spirit, and they are called occult because they cannot be understood without the possession of the light of the spirit.
F. Hartmann -- Paracelsus: Life and PropheciesA. Conserve your energy. Take only limited action, one step at a time; allow the situation to unfold at its own pace.
B. Obstructions inherent in the situation prevent the flow of information needed to comprehend it. To strive too hard is to lose it altogether.
C. Integral obstacles inhibit an immediate resolution of the situation at hand.
Legge: The sixth line, magnetic, shows its subject with the horses of her chariot obliged to retreat, and weeping tears of blood in streams.
Wilhelm/Baynes: Horse and wagon part. Bloody tears flow.
Blofeld: He hesitates like a man trotting to and fro or like one shedding blood and tears.
Liu: He goes back and forth on horseback. He sheds tears with blood! [Arrogance leads to misfortune, perhaps extreme misfortune.]
Ritsema/Karcher: Riding a horse, arraying thus. Weeping blood, coursing thus.
Shaughnessy: A team of horses vexatious-like, dipping blood streamingly.
Cleary(1): Mounted on a horse, not going forward, weeping tears of blood.
Wu: The horse carriage falters along. Tears roll down from the rider’s eyes.
COMMENTARY
Confucius/Legge: She weeps tears of blood in streams -- how can the state thus emblemed continue long? Wilhelm/Baynes: How could one tarry long in this! Blofeld: How could a flow of blood and tears endure for long? [In other words, our present troubles will pass away in time.] Ritsema/Karcher: Wherefore permitting long-living indeed? Cleary (2): Weeping tears of blood – what can last? Wu: Only despair remains.
Legge: The sixth line is magnetic, as is her third line correlate. She is at the extremity of Peril -- the game is up. What can remain for her in such a case but terror and abject weeping?
NOTES AND PARAPHRASES
Siu: The man fails to overcome the initial difficulties and despair.
Wing: You have lost your perspective. You can no longer see your initial difficulties realistically, nor can you find your way out. This is disgraceful and will cause you much regret. It is best to begin again.
Anthony: Desire and fear prevail. The child in us rules. Despairing, we give up our path. “One should not persist in this.”
Editor: Lines two, four and six all show horses in retreat: strong images of psychological turmoil and confusion; two and four have proper correlates however, so they present the possibility of at least some kind of reconciliation. Here, the correlate is line three, who is depicted as being "lost in the woods.” At its most neutral, the image is one of severe disunion. Wilhelm and Blofeld state that the situation is not a lasting one, so all need not be lost if you seek a totally new and perhaps currently unrecognized connection.
In our ordinary life we are limited and bound in a thousand ways -- the prey of illusions and phantasms, the slaves of unrecognized complexes, tossed hither and thither by external influences, blinded and hypnotized by deceiving appearances. No wonder then that man, in such a state, is often discontented, insecure and changeable in his moods, thoughts and actions. Feeling intuitively that he is "one," and yet finding that he is "divided unto himself," he is bewildered and fails to understand either himself or others. No wonder that he, not knowing or understanding himself, has no self- control and is continually involved in his own mistakes and weaknesses; that so many lives are failures, or are at least limited and saddened by diseases of mind and body, or tormented by doubt, discouragement and despair.
Roberto Assagioli -- PsychosynthesisA. Severe disunion prevails, but need not be permanent if you seek a totally new connection.
B. You have missed the point entirely.
Other titles: Splitting Apart, The symbol of Falling or Flaying, Peeling Off, Decay, Flaying, Stripping Away, Intrigue, Deterioration, Collapse, Fracturing, Tearing, Disintegration, Ruin, Unraveling, "Can refer to a physical parting. Making a secure foundation." -- D.F. Hook
Judgment
Legge:Disintegration means that it is not advantageous to make a movement in any direction whatever.
Wilhelm/Baynes:Splitting Apart. It does not further one to go anywhere.
Blofeld: Peeling off. At present, there is no goal (or destination) which can be sought with advantage. [Peeling off in the sense of getting rid of hindrances (or hinderers) one after another. The first four lines of this hexagram symbolize a process of ridding ourselves progressively of all those upon whom we are accustomed to rely, for the powers of darkness are in the ascendant and no one can be trusted. However, in the long run, virtue triumphs, as indicated by line five, and ultimately we are all the more esteemed for our steadfastness, as can be seen from line six.]
Liu: Decay. It is unfavorable to undertake anything.
Ritsema/Karcher:Stripping not Harvesting: possessing directed going. [This hexagram describes your situation in terms of something outmoded or worn out. It emphasizes that eliminating what has become unusable is the adequate way to handle it...]
Shaughnessy: Flaying: Not beneficial to have someplace to go.
Cleary (1):Stripping away does not make it beneficial to go anywhere.
Cleary (2): … It is not beneficial, etc.
Wu: Tearing indicates that it is not advantageous to have any undertaking.
The Image
Legge: The image of a mountain adhering to the earth forms Disintegration. Superiors therefore strengthen their inferiors to secure the peace and stability of their own position.
Wilhelm/Baynes: The mountain rests on the earth: the image of Splitting Apart. Thus those above can ensure their position only by giving generously to those below.
Blofeld: This hexagram symbolizes a mountain resting upon the earth. The truly great shower generosity upon those under them to enable them to live in peace and comfort. [The upper and lower trigrams, mountain and Earth, symbolize the Superior Man and the people in his care.]
Liu: The mountain stands on the earth, symbolizing Decay. Those above should act with benevolence toward those below. Then there will be peace and security.
Ritsema/Karcher: Mountain adjoining with-respect-to earth. Stripping. Using munificence above to quiet the position below.
Cleary (1): Mountains are joined to the earth. Those above secure their homes by kindness to those below.
Wu: The mountain is subordinated to the earth; this is Tearing .Thus those above treat those below with liberal rewards to secure their own positions.
COMMENTARY
Confucius/Legge:Disintegration means overthrowing or being overthrown: the magnetic lines attack the dynamic line at the top in order to change it into one of themselves. It is unwise to move in any direction because inferior elements are now increasing in power. The superior man, observing this, stops all forward movement. He defers to the exigency of the time, realizing that increase and decrease, ripeness and decay are cyclic rhythms.
Legge:Disintegrationis the symbol of falling or causing to fall, and refers to the process of decay or overthrow in both the natural and political worlds. The figure consists of five yin lines below and one yang line on top. Decay has begun at the bottom and crept upward. The hexagram symbolizes the ninth month when summer has passed and the year is about to fall into the sterile arms of winter. In the political world, inferior men have gradually displaced good men until only one remains. The lesson for him is to wait because the power operating against him is too strong. Eventually a change for the better will appear. The specific image is that of a bed and its occupant, and the symbolism describes the attempts made to overthrow him. The lower trigram of Docility and the upper trigram of Keeping Still suggest to the superior man of line six how he can best deal with the prevailing circumstances. The situation is not hopeless -- winter is followed by spring, night by day, and the waning moon soon grows full again. So will it be in the course of human affairs.
The idea behind the Image is that a mountain has the earth for its foundation. If the earth is thick, the mountain preserves its height. So it is with the sovereign and people.
NOTES AND PARAPHRASES
Judgment:Disintegration means do not act.
The Superior Man stabilizes his responses and seeks tranquility.
The twenty-third hexagram is the inverse ofReturn, the hexagram immediately following it. Each figure depicts an opposite pole in a cyclic progression. Here the old cycle has disintegrated to the point of dissolution. The following hexagram depicts theReturnto the beginning of a new cycle.
The first four lines of Disintegration show the gradual erosion of a position or frame of reference, symbolized by a bed or couch. The inferior forces creep up from below like termites to undermine a solid foundation. The fifth line shows a gathering of forces for a potentially positive transformation, and the top line suggests the first stages of this transformation. The implication is that times of disintegration needn't always be regarded as negative, or a foregone conclusion. We still have the choice to alter conditions in our favor.
That the superior man "strengthens his inferiors" to insure the stability of his position, means that one stabilizes one's psychological situation by defusing the causes of rebellion -- safeguard the foundation where it is weak. Hexagram number forty-three, Resoluteness, is a negative picture of this figure, and the message in the Image is very similar: "The superior man does not hoard his wealth, but shares it with his subordinates." The idea is subtle -- it doesn't mean to indulge your weaknesses, but to monitor them encouragingly so that they may become transformed into positive forces.
Whenever we go deep enough toward the core of a sub- personality, we find that the core -- which is some basic urge, or need -- is good. For practical purposes, this can be considered an absolute. No matter how many layers of distortion may surround it, the basic need, the basic motivation, is a good one -- and if it becomes twisted, it was because of not being able to express itself directly. The real core -- not what the sub- personality wants, but what it needs -- is good. A basic purpose of the coordination phase is to discover this central urge or need, to make it conscious, and to find acceptable ways in which it can be satisfied and fulfilled. And, provided we have sufficient understanding and skill, it can be satisfied -- if not fully, at least enough to maintain the process of growth.
James Vargiu -- Subpersonalities