42 - I / Increase

I Ching explorations – Part 42 of 64

Sun (The Gentle, Wind/Wood) over Chên (The Arousing, Thunder)

Situation

Symbolism

The ancients observed that when winds increased, thunder often developed.  And, when thunder could be heard far off, winds were likely to increase.  In the I Ching, wind and thunder are understood to “generate and reinforce each other” (Wilhelm/Baynes, p. 598).

The outer (upper) trigram, Wood, represents penetration – as in a root or sprout penetrating the soil (as discussed in #57).  The inner (lower) trigram, Thunder, represents movement.  W/B (p. 596) recounts the story of Pao His and the clan of the “Divine Husbandman” who made a wooden plow and commenced to penetrate the earth for the purpose of bringing forth crops.  Thus, does W/B include the observation that:  “Movement combined with penetration has brought the greatest increase to the world” (p. 597). 

As illustrated by Alfred Huang (p. 340), the ideograph for I (Yi) is the symbol for water (the trigram K’an) over the image of a container.  In this case, water filling a container represents the idea of increasing.

(From A. Huang, 2010, p. 340)

Socially

This is an auspicious time for leaders, employers, supervisors, and others in positions of influence and power to be generous to their subordinates and followers. 

Individually

From the perspective of the individual, this is a fortuitous time to work on one’s self improvement.  An individual achieves lasting benefit by being receptive to the good. 

Response

Symbolically

This hexagram illustrates the action of the light energy diminishing itself with the intent of increasing the dark energy.  This idea comes from the transformation of the upper and lower trigrams.  The upper trigram, Sun, comes from Ch’ien.  Ch’ien (Heaven) has been decreased by the transformation of the lower yang line to yin to form Sun (Wind/Wood).

Ch'ien

is decreased to:

Sun

In turn, the decrease of the upper element is accompanied by an increase of the lowest line in the bottom trigram as it is transformed from K’un (Earth) to Chên (Thunder).

K'un

is increased to:

Chen

Observe too that the first line of the upper trigram (Heaven) has moved to a position that is subordinate to Earth (K’un) in the lower trigram thus forming Thunder (Chên).  According to the I Ching, “increase of what is below at the cost of what is above is out-and-out increase, because it benefits the whole people.” (W/B, p. 597).In addition to increasing each other, these forces (Wind/Wood and Thunder) independently contribute to “increase” in the moral realm. 

In the moral realm of the I Ching, furthering of the light or positive principle signifies increase which is good.  Chên (Thunder) corresponds with the light principle and what is “light” is associated with what is “good.”  Sun (Wind/Wood) is connected with earthy principles which connote “evil” but through its nature, Wind helps to disperse and dissipate such energies which is also good.  Both energies contribute to attaining or enhancing the good and therefore both contribute to “increase.”

Socially

One may be called upon to make a sacrifice of one’s personal resources for the benefit of one’s supporters.  Thus the saying, “To rule, truly is to serve” a statement that W/B contends is “the fundamental idea on which the Book of Changes is based” (W/B, p. 162).

Individually

When we see good in another, we are encouraged to imitate it.  When one finds bad within, release it.  According to the I Ching, this ethical change represents the most important increase of personality.

Outcome

Symbolically

A classic interpretation is that the movement of wind and wood signify a ship which indicates that in this situation, it is advisable to venture “to cross the great water.”

One might also observe that the W/B quote: “Movement combined with penetration has brought the greatest increase to the world” (p. 597) could correspond to the act of procreation.  It would be hard to argue that any other single act has brought more of an increase to the world.

As W/B (p. 162) explains:

            “This time resembles that of the marriage of heaven and earth, when the earth partakes of the creative power of heave, forming and bringing forth living beings.”

Socially

When a leader makes a personal sacrifice for the benefit of the whole, people thus become devoted to their leaders which in turn makes communal undertakings possible.  Generous actions on the part of a leader enhance interpersonal relationships and the overall well-being of human organizations. 

Individually

When one strives to increase for such noble reasons, one is in harmony with the “the highest laws of the universe, it cannot be prevented by any constellation of accidents” (W/B, p. 163).  By emulating the useful traits in others, one can break bad habits and develop beneficial disciplines.  Through such efforts, one can regain a sense of direction and well-being.

Lines

1.  Selflessly achieve something great with assistance currently available from above.

2.  It’s inevitable that receptiveness to and love of the good brings about increase.

3.  If unfortunate events turn to your advantage, there is no harm if you are sincere.

4.  An intermediary should not reduce what is transferred from above to those below.

5.  A truly kind heart seeks no gratitude and finds reward in increasing those below.

6.  One aloofly helps no one and not being in harmony with the times remains alone.   

Recap

Just as the act of increasing water in a cup cannot continue for long, be forewarned that the conditions expressing themselves at this time will not endure.  One must begin now and maintain consistent positive action toward others and oneself while the conditions last.  The sacrifice of a higher element that produces an increase of the lower represents the spirit that has power to help the world.  “The superior person follows the good when he sees it, and corrects his fault when he finds it” (Confucius).

43 – Kuai / Break-through (Resoluteness) aka Eliminating (as in Evil)

I Ching explorations - Part 43 of 64

Tui (Lake – The Joyous) over Ch’ien (Heaven – The Creative)

Flooded Pittsburgh:  9/18/2004

Unflooded Pittsburgh

Situation

Symbolically

A swollen river or, in the case of Pittsburgh on 9/18/2004, three rivers (the Allegheny [seen entering the photo from the top], the Monongahela [entering from the right] and the Ohio [formed at the confluence and exiting stage left]) overflow their banks.  Similarly, water from the Lake has risen above the Heavens and bursts forth with precipitation.  Both situations represent a release of accumulated energy or tension.

Socially

This hexagram corresponds to a time when the righteous eliminate the evil through resolute action.  The virtuous have been held in check up till now by the unethical and have banded together to resolutely push upwards and force them from their position of power. 

Individually

The I Ching counsels that, “Even a single passion still lurking in the heart has the power to obscure reason” (p. 166, Wilhelm/Baynes).  “Passion” is represented by the dark yin line at the top (that same passionate, earthy, feminine force that is entering the situation from below in #44).  The passionate and earthy yin has the power to distract the rational and intellectual yang lines below.   

Response

Symbolically

The river bursts over its banks and the cloudburst releases a downpour.  Making a resolution is like dispensing with hesitation by taking a confident step beyond the existing barriers or letting the bow-string fly from one’s fingers.

Socially

The proper response at this time is to force out the weak/dark energy but only with the proper attitude and spirit.  There’s no doubt about what must happen, so it should be accomplished with calm and cheerful resoluteness.

This attitude of joyous (friendliness) on the outside (from Tui) and strength within (from Ch’ien) is the fundamental advice on how to deal with this situation (p. 167 W/B).  Although a compromise with evil is not possible, we are advised not to struggle directly by force because that simply entangles us in hatred and strengthens the opposition.  Instead, the I Ching tells us to address our own weaknesses and strive to fight evil by doing good.

This advice seems to have some similarity to the practice of shunning where an individual or group is consciously removed from association with their peers.  Rather than physically combat or retaliate, the response is one of avoidance and isolation.  Perhaps there’s an element of “turning the other cheek” as well.  As we strive to be better people ourselves, we focus not upon the evil deeds of others, but upon doing good in our own lives and trusting that the evil among us will not find purchase upon which to perpetrate further misdeeds if we simply refuse to associate with them.

Individually

In this situation, one must push the passions, worries, misgivings, and uncertainties aside and allow reason to guide your decisive action.  Expose the evil nature publicly to gain support from others.  Be courageous, resourceful, and determined.

Personally, avoid excessive selfish accumulation because eventually the pile will collapse:  gathering (#58) is followed by dispersion (#59).  Instead, begin to distribute while accumulating.  Similarly, to develop character the superior person does not build up rigid ways of acting and thinking but remains open to self-examination and the ideas of others.

Outcome

Symbolically

The levee breaks and the cloud bursts.  The tension has been released and will now swing back toward equilibration and normality.

Socially

The negative entity that has limited the ability of the virtuous to push upwards is forced out through gentle and non-violent means.  The virtuous are not entangled in the negative energy that has kept them confined but rather causes the negative energy to dissipate by being exposed to the harsh light of public awareness.  By alerting others to the situation, it is possible to harness the power of peer pressure to isolate and negate the harmful tendencies.

Individually

Through self-analysis we recognize weaknesses in our personality and gain control over their influences on our thinking and behavior.  It is easy to allow emotions to control our behavior.  It is harder to see clearly to the heart of the matter and make rational decisions, especially when one is challenged by negative influences.

Lines

1.  Your spirit is willing but your body is weak.  The time is not right time.  Chill.

2.  Remain vigilant and raise an alarm if needed.

3.  Avoid participating with evil but go along so to as hide your intent to thwart it.   

4.  Don’t be obstinate – listen to reason and seek the support of others.

5.  Like weeds, negative forces in powerful positions must be dealt with firmly.

6.  This evil must be rooted out.  Do it thoroughly so as to leave no seeds.

Recap

Negative energy must be banished.  Remain joyous outside and strong within.  Be resolute in the knowledge of what must be purged and go about the task with clear purpose of mind.  Don’t be swayed by emotions.  Indeed, be cheerful in your disposition because you know your purpose is just and right.  Whether you seek to purge a weakness in your character or a negative influence in a place of power, you must shine the harsh light of day upon the subject and openly acknowledge its evil.  Do not become entangled in its choice of weapons, however, for that simply gives it strength.  Remain serene but dispassionate.  Resolutely eradicate the negative influence.

44 – Kou / Coming to Meet (Encountering/Coupling)

I Ching explorations – Part 44 of 64

Heaven over Wind/Wood – The Creative over The Gentle

Situation

Wind blowing under heaven represents the penetrating and far-reaching implications of an encounter between heaven and earth.  Earthly elements rise up in the form of the gentle wind and delicate wood to join with the powerful upward flowing energy of Ch’ien – Heaven.

The lines of the hexagram illustrate this occasion.  The bottom yielding line represents the dark feminine force of Nature that is re-emerging.  Here, the dark meets the light; the feminine meets the masculine; the weak and inferior meets the strong and superior; the yielding meets the firm.  And, despite there being five firm/masculine lines above the single yielding/feminine line, the I Ching cautions that this is a delicate and dangerous situation!  Kou means to meet, join, couple, and copulate.  It is an intense chance encounter that is driven by earthly energy - a coming together of primal extremes through animal magnetism.

            “Here the meeting of earthly and heavenly forces is of great significance, because at the moment when the earthly force enters and the heavenly force is at its height…all things unfold to the high point of their material manifestation, and the dark force cannot injure the light force.” (Wilhelm/Bayne, p. 610) 

Response

In general terms, the I Ching advises that in a chance or unexpected meeting between inferior and superior entities, the inferior can gain an advantage if underestimated by the superior.  Because the inferior can increase only if they are entrusted by their superiors with power, the appropriate response is for the superior to curtail the inferior’s development.

W/B (p. 171) observes that:

“Although as a general rule the weak should not come to meet the strong, there are times when this has great significance.  When heaven and earth come to meet each other, all creatures prosper...the world is put in order.”

Alfred Huang (page 356) advises that:

            “When people encounter each other [for the first time], either they are attracted [and anticipate a harmonious relationship]…or they reject each other [and prepare for conflict].  AH goes on to say that one should not assume that conflict is unavoidable, but to avoid conflict one should adopt a conciliatory attitude, as expressed by the behavior of the single yielding line approaching five firm lines.

Outcome

This is a momentous time.  When the paths of these fundamental primal energies coincide and both parties meet halfway without ulterior motives, elements predestined to be joined and mutually dependent come together and all benefit.  If the respective parties meet with dishonest ulterior motives, an imbalance in the relationship of yin and yang energies is likely to occur.

Lines

The first yielding line represents the re-emergence of yin energy such as occurs at the Summer Solstice when the dark resumes its ascendance.

1.  Don’t underestimate the apparently weak – halt it immediately.  

After the first yin line, the individual lines depict encounters between the inferior yin and one of five superior yang elements.  In the first situation, the yin energy is held in check.

2.  The negative force is gently contained by good humor and friendliness.

In the next firm line, one is advised to avoid the temptations offered by the yin energy:

3. Don’t be tempted to fall in with evil – avoid serious mistakes with clear vision.

In the next, the superior is advised to tolerate the inferior so as to gain control:

4. Tolerate and humor the negative by meeting halfway to secure help when needed.

The fifth line corresponds to a virtuous leader who understands the laws of Nature:

5.  Lead by virtuous example and the negative will fall to your influence like ripe fruit.

Finally, when isolated at the top a proud superior will not meet the inferior – no blame/no regret:

6.  A distant and aloof leader bears the dislike of the masses with composure.

Recap

This hexagram corresponds to a meeting of two fundamental energies – the earthly yin which has unexpectedly returned, and the heavenly yang in a position of superiority.  The dynamics of the encounter vary and the outcomes are uncertain.

The encounter is propitious if each party plays its role in accordance with virtue and honesty in accordance with natural laws.  Then, the yang elements have the proper influence:

“Heaven is far from the things of earth, but it sets them in motion by means of the wind.  The ruler is far from his people, but he sets them in motion through his commands and decrees.” (W/B, p. 171)

If the yang elements succumb to the yin’s advances, temptations, seductions, and enticements; unanticipated and unfavorable situations result.

(I struggled to find an appropriate image for this hexagram, and ultimately settled on an image of a man being exposed to the consequences of Pandora opening her box.)  

45 – Ts’ui / Gathering Together (Massing)

I Ching explorations - Part 45 of 64

Tui (Lake) over K’un (Earth)

Lake Superior

A couple interesting coincidences have occurred in association with the preparation of this post.  The first is simply that I started to compose it on Thanksgiving, a time when family and friends come together, especially in North America.  Had I desired to select a hexagram that would be most appropriate to write about at this time of year, it would probably have been Ts’ui, which as you’ll see is all about bringing people together.

The second coincidence concerns a sister hexagram to Ts’ui called Pi (#8 – Holding Together) that also depicts liquid over earth.  In Pi, it is Water instead of Lake over Earth, but both refer to people being drawn together.  Coincidentally, I have just started reading the novel, The Life of Pi, by Yann Martel.  I don’t know if the protagonist Pi will draw people together, which would be another coincidence, but he was named after a body of water, the Parisian Piscine Molitor swimming pool.

Piscine Molitor

Situation

A lake symbolizes the result of collecting something into one place.  This is not a random consequence but the conscious outcome of strong leadership as represented by the solid lines in the fourth and fifth places.  They represent people who are able to gather others together.  But, if the water rises above the earth, there is danger that it may spill out.  Similarly, strife may arise where people and their possessions are collected together.

Response

“People desire to gather around a leader to whom they look up” (W/B).  But when they are in a large group, individuals are influenced by collective behavior.  A strong focal point provides a center around which the group can turn.  At times that focal point may be a lieutenant who effectively rallies and organizes people.  But when the true leader emerges, great deeds should be accomplished.  Still, precautions should be taken to prevent the water from spilling out.  Such gathering can be strengthened by instilling reverence for the unknown and for our ancestors through offerings and thanksgiving. 

Outcome

Positive and negative outcomes are likely when people are gathered together.  Through collective moral forces, people can be united and achieve great achievements.  Americans chose to go to the moon, as JFK put it “…because that goal will serve to organize and measure the best of our energies and skills…”  Americans were united around a strong leader and great things were achieved.

However, we are warned that whenever people and their possessions are massed together, unscrupulous types will take advantage of opportunities for personal gain.  By anticipating these negative consequences, we’re better able to prevent them:  “forewarned is forearmed.”

Lines

1. Sincerely seek the help of a leader to turn away distress when confused by the masses.

2. Trust in sincerity - let yourself be drawn together by inner relationships

3. When groups have formed, align yourself with one near the center and start anew

4. One who selflessly seeks unity for a higher purpose is crowned with success

5. Position when combined with sublime perseverance enables one to lead without regret

6. Lamenting an absent alliance demonstrates one’s desire and may produce results

Recap

Whether we have been misled by the masses and seek direction; are moved to join with others who have been motivated by a strong leader; are on the outside of a group looking in; are helping to bring people together in a common cause; happen to be that dynamic individual around whom others coalesce; or grieve over being left out – all are aspects of bringing people together - of clustering, massing, assembling, and organizing around a common feeling or goal.

46 - Shêng (Pushing Upward)

I Ching explorations - Part 46 of 64

K’un - Earth (Receptive) over Sun – The Gentle (Wind/Wood)

Shêng / Pushing Upward is the image of wood pushing its way through earth.

Situation

The upper trigram, Earth, is devoted and moves downward.  The lower trigram, Wood, is gentle and pushes upward.  That upward motion requires hard and consistent effort – it will not happen without energy.  Still – the omens are good and the invisible world produces favorable conditions.  In this case, one must take advantage of auspicious timing and push ahead.

Response

Like a ceaselessly growing sprout, a superior person is devoted in character and never pauses in progressive effort.  Consistent effort of the will is required to push one’s position from lower to middle to highest.  But in this situation, pushing is to be accomplished gently and with modesty.  One should “cultivate virtue, build up character, accumulate knowledge and experience, and work hard to establish credibility” (AH).  Through such personal development, one can rise to achieve one’s goals.

Outcome

Through gradual, steady, and sincere effort one can establish strong roots, develop a firm and upright character, and rise to the heights.  Rapidly growing weeds are neither firm nor strong and are easily uprooted.    

The Lines

1.  Beginning at the bottom with the support of those above lends confidence.

2.  One who lacks class but is sound in character furthers through small offerings

3.  Don’t hesitate to profit from easy progress while it lasts

4.  One achieves a goal that endures beyond time

5.  Be not intoxicated by success – slow steady progress leads to good fortune

6.  When pushing blindly beyond the goal remain steadfast and upright to avoid loss.

Like a seedling reaching for the surface, pushing upwards requires consistent and focused effort combined with gentleness and modesty.  Sometimes there are obstructions that we need to work around and other times the soil is loose and receptive to our advances making us think the gods are shining on us.  At those times, it’s important to seize the day and make progress while the conditions last.  Why the planets align for us sometimes is a mystery.  Is it just randomness (luck) or is there a pattern (a plan)?  Does it matter?  Some would say that we should give thanks when things go well and pray when things don’t.  I see no harm in either, but we must choose which path to take and accept responsibility for the consequences of our actions.

47 – K’un / Oppression (Exhaustion)

I Ching explorations:  Part 47 of 64

Tui – The Joyous (Lake) over K’an – The Abysmal (Water)

Situation:

The water is below the lake and the lake bed is dry.  This represents exhaustion.  The nuclear trigrams wind/wood and fire dry any remnants of remaining water and leave a parched and cracked lakebed.  The querent is faced with oppressive exhaustion.

This exhaustion is not the result of one’s hard work, the lack of nourishment, too much partying, or too little preparation.  Instead, this exhaustion is oppressive and has been caused by a chance encounter, an unexpected situation, an exceptional circumstance, an uncontrollable negative force.  As such, we have been thrust into a dire situation that is full of danger:  we’re unable to prevent the water from dissipating from the lake into the abyss.  Our energies are consumed by dire unexpected circumstances.  Our objective is to endure.

A. Huang states that this is one of the most difficult situations described by the 64 hexagrams of the I Ching.  Situations such as this are a test of character.  Hopefully we survive the test, but that depends on our ability to be stronger than fate.

Response:

A strong person remains cheerful in the face of adversity and danger.  That cheerfulness and an ability to follow one’s own will are said to be stronger than fate.  We are encouraged to not let our spirits be broken by exhaustion and oppression.  “But if adversity only bends…it creates…a power to react that is bound in time to manifest itself” (W/B).  As F. Nietzsche would echo some 4,000 years later:  “what does not kill us makes us stronger...”

In this case though, the I Ching characterizes the situation as dire enough to kill us if appropriate measures aren’t taken.  We’re talking about situations that are beyond our control that we’re swept up into and must find a way to survive.  In such circumstances, the I Ching advises that we must remain true to our selves because when adversity strikes – this alone is superior to all external fate.

Outcome

By accepting the situation with faith and ease we enable ourselves to have the clarity of mind to discover the cause and seek a solution.  When we are hemmed in by powerful forces, we stay strong within but sparing of words.  By not complaining or being resentful, we hide our capacities, bide our time, and conserve our energy.  We remain steadfast in our convictions and have faith that this too will pass. 

Individual Lines

All six lines in this hexagram are unfavorable:

1.  Adversity comes and rather than move on he lets it overwhelm him and draw him further into gloom.

2.  Externally all is well, but not internally.  Make offerings to overcome invisible obstructions.

3.  One is confined, humiliated, and oblivious to one’s spouse.  Misfortune.

4.  Finding oneself in an awkward situation, the mistakes are offset in time by one's inner strength.

5.  One has good intentions but is oppressed from above and below – remain calm, make offerings, and pray for well-being.

6.  Distress is nearing its end – don’t fear to be decisive by moving ahead and thereby mastering your oppression.

This hexagram is the inverse of the following – Ching #48 (TheWell).  While the situation portrayed by Ching presents limitless spiritual or physical nourishment, K’un portrays a period of devastating oppression.  Where Ching represents an opportunity to be fed by the spring of life, here the situation is one of uncontrollable extraction into the bottomless abyss.  Despite the severity of the situation, even periods of extreme distress bears within them the seeds of great regeneration if we’re able to endure.

48 – Ching (The Well)

I Ching explorations:  Part 48 of 64

The Abysmal (Water) over The Gentle (Wood/Wind)

In ancient China, the water well was at the center of society.  Traditionally, eight serf families worked eight equally-sized plots that were arranged around a center area with the well at its center (represented by the dot in the middle of the pictogram).  The fields in the center area were tended by the eight families for the benefit of the central government or lord.  The people cooperated to cultivate the central acreage first and then tended to their individual affairs.  When they tired, all partook of the replenishing waters of the central well.  Similarly, all fields benefited from the irrigation originating from the central well, all families enjoyed the protection of the lord, and all benefited from the commerce that occurred in the settlement.  The well remained fixed in space but its influence was far-reaching.  It continued to provide the waters needed for  the growth and prosperity of the surrounding community as long as it was protected.

The well is an ancient and elegant design that has remained virtually unchanged for millennia.  A bucket or jug, often made of clay, is lowered by wooden pole or rope into a stone-lined hole that’s deep enough to reach an aquifer.

If the well lining is sound, the rope or pole is long enough, and the jug does not break, anyone can retrieve fresh clean water and the well will provide for all.  Thus, the wooden pole is dipped below the water and water is raised above:  Water over Wood.  But, sometimes the well is muddy, the rope not long enough, or the jug cracks and the people are not sustained.

The well is representative of social structures that have been developed by humankind to serve a fundamental need that is independent of political forms.  Political forms change as do national boundaries, but certain human needs, like water, are basic and unchanging.  Recognizing this truth, the I Ching advises that there are two prerequisites for a sustainable political or social organization:

1.       It must be based on the foundations of life so as to satisfy the deepest needs not just the superficial, just as water from the well replenishes all, and

2.       Care must be taken to ensure that the benefits of the structure are freely and widely dispersed and shared for the benefit of all by not breaking the jug.

I think it’s fair to say that American participatory democracy with its foundation on life, liberty, and the pursuit of happiness is based on fundamental needs of people that all can enjoy equally.  Combined with the three branches of government:  executive, legislative, and judicial; it would seem that the benefits are freely and widely dispersed (although certainly not equally shared for the benefit of all – well no human system is perfect).  Whether or not it’s truly sustainable is a relative question although it’s held up pretty well for 236 years so far.

What about the internet as a social organization?  It’s based on the fundamental human quest for knowledge so I suppose it passes the first test (although I’d argue that it’s less about acquiring knowledge and more about entertainment and commerce – but hey, aren’t they fundamental too?)  But, is it freely and widely distributed?  Yes, for a fee and if you have the correct device.  But, does that meet the I Ching’s criteria for a sustainable system?  Somehow I think not – especially in light of what this hexagram says about the individual:

            “However [people] may differ in disposition and in education, the foundations of human nature are the same in everyone.  And every human being can draw in the course of [one’s] education from the inexhaustible wellspring of the divine in [human] nature.”

But, two dangers threaten:

1.       One may fail to understand the roots of humanity and remain fixed in convention, and

2.       One may collapse and neglect one’s self-development

To find the “divine” we need to dive beneath the surface noise of YouTube, Wikipedia, podcasts, iMessage, and omg! celebrity “news.”  Otherwise we run the risk of assigning meaning to the minutiae of daily Facebook updates, minute-to-minute 140-character tweets, and the latest sensational E-news.  Heck, even in 18^th century Germany Goethe commented on what a waste of time it was to read the newspaper – he said to check back in a month or so to see what was of any importance.  Now we have so many inputs and outputs competing for our attention that we’re considered to be anti-social if we refrain from the collective narcissism.

To reconnect with the “divine” in our human natures, we need to dig deeper and allow our own ideas to bubble up from the springs our own carefully-lined wells.  We’ll then be better able to partake of that cool clear water with the clarity of mind and receptivity needed to develop physically, mentally, and spiritually.  And with that insight, perhaps we’ll create political and social systems that, like wood drawing water through its roots to all its tissues, cooperate for the benefit of the whole.

Each of the six lines of this hexagram represent an aspect of drawing from the well.

1. Muddy Well.  This individual has neglected the well and offers no nourishment to others.  Consequently, he is disregarded by society.
2. Broken Jar.  Here someone possesses good qualities in that the water is clear, but they are unable to hold onto them and fail to achieve their potential.
3. Clean Water Not Drunk.  In this case a worthy person is overlooked by being in the wrong place at the wrong time.
4. Well Being Lined.  Even though it can’t be used now, it will be when the work is done.  One must put his life in order, physically and mentally, before one can make a contribution.
5. Well Contains A Spring.  Such a person has the water of life, but the water must be drawn.  To have effect, the words and actions of leaders must be drunk by the people for them to translate into life.
6. Water Is Drawn.  All may draw from the well, there is plenty for all, it will never run dry.  As with great people, the more that is drawn from them, the more they have to give.

One may be tempted, as I was, to look for linkages between this hexagram and the “Ching” in the name of the Book of Changes.  As best I can tell, there is no such literal linkage.  While the words are spelled the same in some translations, another variant on Ching (The Well), is Jing.  My sources indicate that while Ching/Jing refers to a well or the nucleus of a city, “Ching” as in I Ching refers to a classic book or fundamental text through which something passes.  Thus the I Ching is the classic text of possible responses to adversity and the challenges that confront us in life.  In that the I Ching offers an inexhaustible wellspring of wisdom that taps into fundamental needs of mankind that is freely and widely distributed, I will give in to temptation and contend that there is indeed clear linkage.

On Reality

Each generation offers its own interpretation of reality.  Each contributes bits of wisdom and pieces of confusion born of experience and imagination, observation and creativity, fact and fiction to the ever-accumulating puzzle that constitutes our shared reality.  The artist’s interpretation helps us to see from a different perspective, another angle, another dimension.  The scientist applies observations of the past and present to codify and document measurements in support of new applications and theories.  Combined, they help to define what is real.

Meanwhile, the seasons continue to change, the tides continue to ebb and flow, the sun continues to burn, the galaxies continue to spiral.

We seek meaning in that awesome puzzle through our unique experiential perspectives.  The moment passes and we turn to our wakes, contrails, footprints, and memories for understanding. 

We ask: 

Why did that happen?

What have I accomplished?

Were those good decisions?

Have I made a difference?

Why did I do that?

What was I thinking?

Who cares?

“How did I get here?”

Naturally, our individual perceptions temper all subsequent interpretations, but each individual construction of reality is by definition limited.  Not even by assimilating and deciphering all human perspectives could one completely comprehend this reality.  The overwhelming magnitude of the incomprehensible forces us to focus on the pieces we can grasp.  We empathize, we celebrate, we laugh, we love, and we engage in the dynamic process within which we’re all inextricably entwined.  We find meaning in these shared experiences and then we might ask: 

Who will I help?

How will I help?

What shall I do now?

Where will I go?

How will I do more?

How can I do better?

When I find meaning, I don’t ask why, I just bask in the glory of a clear mind, a passionate heart, and an active body.  I “just do it” with confidence.

Our reality is defined by the limits of our senses and our ability to manipulate the world around us to deepen and broaden that awareness.  The senses filter our perception to a finite suite of inputs that we have the capacity to assimilate and apply.  Most of us do not understand the spiritual or psychic dimensions of reality so, despite evidence and intuition of their power and importance, we focus on the material plane of existence – objects, experiences, places, and feelings.  With the aid of technology, we augment our limited human perceptions with subatomic, intergalactic, and mathematical explanations.

Is a subatomic particle real to me?  No.  Quarks and such are abstractions that are "real" to Fritjof Capra and his ilk (although he's noted that "subatomic particle do not exist but rather show 'tendencies to exist,' and atomic events do not occur with certainty at definite times and in definite ways, but rather show 'tendencies to occur.'" (The Tao of Physics)

Well then, how about the Horsehead Nebula?  Sure – we’ve seen the photos:

There it is, thanks to the Hubble Telescope for us all to see.  It’s out there in the cosmos and a part of our vernacular along with quasars and supernovae.  And, they influence our world by simply being a part of it – by being pieces of that multi-dimensional puzzle we build moment by moment, day by day from the myriad fragments, tidbits, and morsels that we stumble across, intentionally seek out, or have thrust upon us day in and day out. 

How are you interpreting this reality?  What pieces do you fit into your puzzle today?  Do you collect them through song, dance, athletic achievement, innovation, discovery, love or pain, through cooperation or competition?  What lens do you use? 

I find meaning in the laughter of my children, the caress of my wife, a hug from my mother, the memory of my father.  These provide sustenance and are indeed real and essential ingredients of my reality.

I experience the breath of cool autumn wind on my cheek, the ache of sore muscles after a bike ride, the aroma of hot coffee in the morning, the smell of freshly cut grass in the summer, the squeak of sub-zero snow under foot, the bliss of freshly-baked Christmas stöllen in my mouth.

I find meaning in the balance of night and day; the aging of my children; the graying of my mother’s hair; the spreading of the oak tree’s branches; the deterioration of my driveway’s concrete; the release of a Frisbee from my fingertips and its graceful arc to the hands of my running friend; the warmth of my child’s embrace and the ache in my throat that missing it produces.

What trajectory will your life follow?  What echoes will your life reflect?  Will they be consonant or dissonant?  Yes.

Will they reinforce or cancel?  Yes.

Will they produce cheer or dread?  Sorry to say, yes – even a saint crushes a blade of grass every now and then.

Unfortunate though it is, we cannot control how our actions may be interpreted – either in the near term or distant future.  Spouses of 27 years miscommunicate.  Families are unable to find common ground.  Friends are alienated by misunderstandings.

How then can we expect to confine the interpretation of one’s actions and words to that narrow intent from which they originated?

We can’t.  But you usually get more than one chance so keep trying.

Will we recognize all the opportunities?

Will we take all the chances?

Will we learn from our mistakes?

Which paths will we follow?

Where will those paths lead?

When will we step from one path to another and why?

Does it really matter?

Each choice we make sets us along another dimension of this reality – toward unchartered territory as an individual and a member of the community.

When do your actions influence those of your fellows?

When do they not?

Is it possible to have no influence?  Or, is that called death?

No, not even in death will we have no influence - we will continue to have profound influences for simply having lived.  Having lived, we have altered the course of history.  Imperceptible though that alteration may be today, the compounding ripples of one’s life will continue to resound through the ages in profound, subtle, and untraceable ways.  No wake, no contrail, no footprint, and no memory can define the influence of a lifetime.

Life – it’s a huge responsibility.