60 - Chieh (Jie) - Limitation (Restricting)

I Ching Explorations - Part 60 of 64

Professor:  Limitation (restriction) is represented by the image of water over the lake.  It is formed from the trigrams K’an (The Abysmal, Water) over Tui (The Joyous, Lake).

Student:  To me that suggests rain falling on a lake.   

P:  Or perhaps a waterfall dropping into a pool.   

S:  Or a stream emptying into a pond?

P:  Sure.  And we needn’t be literal about the imagery.  We can think of the lake as something with a fixed capacity.  And when the flow in exceeds the capacity...?

S:  It’ll overflow unless some other condition like evaporation, seepage, or consumption balances the amount going in.

P:  The point being that there is a limit or restriction to the amount of water that can flow in as defined by the capacity of the vessel.

S:  That makes me think of the classic story of the Zen master overfilling the teacup to illustrate that there is a limit to what can be taught because the student's mind is full of preconceptions. 

P:  Right.  The vessel, in that case the student’s capacity to acquire knowledge, is limited while the knowledge to be gained (the water) is not.  This hexagram addresses the idea of "keeping or containing something within a specified area." (AH)  Similarly, this hexagram encompasses limits on behavior.  The element of water is shapeless and formless but when it flows into the space defined as a lake, it achieves form and identity.  Similarly, without water there is no lake, just a depression.  Water gives the lake an identity and the lake gives the water form.

S:  And in relation to human behavior?

P:  When a person does things to excess – say drinking, partying, and other hedonistic pleasures, limits are ignored.  The longer that continues, like any obsession or addiction, the more painful can be the consequences – physically, emotionally, or socially.  One’s funds are exhausted, one contracts STDs, the liver is shot, and the mortgage isn’t paid – he or she is homeless on the street.

S:  That’s a pretty extreme scenario, but I get the point.  Laws and morals give shape to human behavior – they define the boundaries of right and wrong, as defined by society.  I drive on this side of the road, you drive on that side, and everyone stays safe.  Unchecked love and emotion may lead to destructive hedonism while restricted and focused expressions lead to a healthy family and community.

P:  Similarly, when one blithely proceeds from one day to the next without establishing a budget or other limit for expenditures consistent with income, there is a greater likelihood that a time of want and suffering will follow.

S:  I understand self-imposed limits like that and I recognize that society places limits on behavior for the good of everyone too, but what about how we deal with naturally-imposed limits like a finite lifespan, the laws of physics, or the inability to know what your loved one is thinking?

P:  Confucius offers this commentary:

When Heaven and Earth regulate their restriction,

Then the four seasons complete their functions.

When restriction is put into regulation,

Then resources will not be exhausted

And people will not be hurt. (AH)

Physically, we must accept the constraints of naturally-imposed limits.  Mentally we can reach beyond such boundaries although we’re still limited to that which we can imagine, dream, or otherwise envision.  In the physical realm though, we can apply the lesson of limitation and restriction to help structure our lives and achieve productive outcomes.  

S:  What about fairness in the application of limits?  Not everyone plays by the same rules.  We hear about people who think they’re above the law.

P:  Unfair limitations will provoke resistance which is clearly not a sustainable situation.  Tax laws in the U.S. are an example.  Why not have everyone pay an equal percentage?  Why make the laws so obfuscating that average people have difficulty determining their obligations and rich people are able to work the system to avoid the limitations imposed on the rest?  The I Ching advises that when conditions proceed beyond their extremes, we enter a different condition entirely, one of Dispersing as we’ll discuss next time in #59.

S:  So how do we know when limitations are good and fair?  Is it one size fits all or do we each need to define our own personal limits?

P:  Each person is responsible for establishing limits on his or her behavior and acting accordingly.  Society imposes limits that are hopefully developed through an enlightened and benign process.  Extreme restrictions can be oppressive and painful.  Limits that are too loose engender chaos.  Ideally, an harmonious balance that is right for the conditions at hand is achieved.  Doing so requires wisdom.  Without limits as defined by law, duty, or morality we lack structure.  Without the structure defined by these limitations, our energies will be Dispersed. 

(Editor's note.  With this posting, a highly recommended new edition, The Complete I Ching 10th Anniversary Edition, translated by the Taoist Master Alfred Huang, Inner Traditions, Rochester, 2010 will be used and referred to as [AH] while references to the Wilhelm Baynes edition will be designated [WB]).  

61 - Chung Fu - Inner Truth

I Ching explorations - Part 61 of 64

Student:  This time we have the image of wind blowing over a lake.  The trigrams are The Gentle (Sun) above the Joyous (Tui).

Professor:  What does that image make you think of?

S:  Well, this doesn't exactly look like a gentle wind, but I suppose any wind has the effect of moving the water surface.  If I remember my limnology correctly, wind causes mixing, currents, and other forms of water movement and oscillation within a lake.

P:  Quite so.  The invisible wind produces visible effects on a lake just like your breath can form ripples on a cup of water.  A lighter more dynamic element influences the denser sluggish element.  When applied to human relationships, the image suggests the efforts of a superior or leader (someone above) to influence the behavior of subordinates or followers (those below).

S:   I can see that it'd be pretty hard for wind to have a lasting effect on a lake - it'd require a lot of patience and endurance but after the initial effort to get the water body in motion, it may only take little nudges now and then to keep it in motion.

P:  And that gets to the deeper meaning of this hexagram - the notion that once an effective approach to dealing with people is found, an approach that as you put it, "gets the water body in motion," then one has penetrated to the "inner truth" of the situation.  Similarly, when one is able to "penetrate their minds with understanding," one is better able to understand the behavior of intractable people and perhaps be less judgmental and more sympathetic.

S:  Where does the idea of "inner truth" in this hexagram come from?

P:  If you look at the hexagram, you'll see solid lines above and below with an opening in the center.  This depicts a heart free of prejudices and open to the truth.  Each trigram however consists of solid lines within which connote firmness, strength, and influence.  The trigram Sun, can depict gentleness and forbearance towards others while the trigram Tui can represent joyousness in being influenced.  Thus, the gentle influence of the leader over followers and a willingness of followers to be so influenced.  The symmetry of the hexagrams suggests that this relationship is harmonious and favorable.

S:  What about the individual lines?

P:  Each of the six lines represent a step in the process. In this instance, the symbolism suggests ideas such as:

1. Start off without preconceived notions or prejudices - keep an open mind.
2. Words and deeds express one's inner being and can move heaven and earth for better or worse.
3. One who depends on others for emotional strength is tossed by the joys and sorrows of others.
4. Humbly seek wisdom from others but retain inner freedom through focus on one's course of action.
5. A leader holds people together through strength of character - without which unity crumbles.
6. High-sounding words can awaken people but true passion inspires them.

S:  So the lesson is?

P:  As with each hexagram, the lesson is unique to the interpretation of the person concerned but it could be said that on an individual level, Chung Fu urges us to align our inner motivations with our outward words and actions.

   

62 - Hsiao Kuo - Preponderance of the Small

An occasional discussion on the I Ching - Part 62 of 64

Professor:  Preponderance of the Small is represented by Thunder (Chên) above the Mountain (Kên).

Student:  This seems a study in extremes.  Above we have the dynamic and energetic element of thunder - shaking, rumbling, and causing fear.  And close below, the mountains stand still and silent, unperturbed, constant, and steadfast.

P:  Right, this hexagram corresponds to a time that is not right for striving upward into the storm.  Instead, in such times we should focus attention on the safety of our mountain refuges.  One way to do that is by attending to our conduct.

S:  Why our conduct?

P:  Because conduct illustrates attitude.

S:  Alright, conduct illustrates attitude and in this situation we're instructed to conduct ourselves in a manner that focuses on simple earthly things rather than the grandiose.  But what conduct exactly?

P:  Three examples are offered, but the theme remains one of siding with the lowly:

• in action:  courteous, respectful, modest, and polite;
• in mourning:  emotion means more than ceremony; and
• in personal expenditures:  thrift, moderation, and temperance.

S:  How do those situations correspond to the title - "Preponderance of the Small"?

P:  One is advised that at this time it is important to be modest.  That is, to adapt harmoniously to life's challenges as opposed to imposing one's will with excessive energy.  To blend in rather than stand out.  To not attempt to fly too high lest one fail for lack of the requisite ability.

S:  So we're told to bide our time and focus on comporting ourselves with exemplary behavior until we are able to achieve lofty things?

P:  Correct, as Wilhelm interprets:

"Exceptional modesty and conscientiousness are sure to be rewarded with success; however, if a man is not to throw himself away, it is important that they should not become empty form and subservience but be combined always with a correct dignity in personal behavior."

S:   So in such times one should be modest but not obsequious and conscientious but not excessive in expenditures or ceremony.

P:  Right, those are examples of being "small" and sometimes the right action is to fly under the radar - to persevere and adhere to one's principles, but not to push it since you aren't in a strong position.  Sometimes we need to acknowledge that there is too much turbulence directly over our heads and that the wise move is to take shelter and go about other meaningful work while we wait.

  

   

63 - Chi Chi - After Completion

An occasional discussion on the I Ching - Part 63 of 64

Here again we encounter the combination of two contrary elements:  fire and water.  But, while in #64 fire was above water and the two divergent energies had to be pulled together by a wise person working from the proper vantage point, this time the contrary elements are temporarily in balance.

I wouldn't say they're in balance exactly.  It seems to me that fire will win the day - the water will eventually disappear as steam if there's enough fuel.

Quite so, but if too much energy is applied, the water too can quench the fire by boiling over.  In each case, there is a certain amount of dynamic tension between the two elements so caution is required.

In nature, the two elements would tend to negate each other.

Exactly.  That suggests that this is a situation of equilibrium and that such a delicate situation that requires extreme caution.

Why - if things are in equilibrium or balance, what's to fear?

If the water extinguishes the flame we're left with only water and if the flame dries up the water we're left with only fire.  Neither case reflects the perfect balance illustrated here.  Tell me, how long have you observed things to stay in balance of their own accord?  If things are perfectly balanced, all it takes is a slight shudder, a faint gust of wind, or a subtle shock to disrupt the moment - right?  So, when two opposing forces come together, proper decorum and protocols must be followed.  The parties should be respectful to one another lest tempers flare and the pot boils over.

So, this is a hexagram that speaks to a tenuous situation that we should be prepared to deal with in the event things go wrong.

Correct, and things will go wrong eventually.  In this hexagram everything is in its proper position, but that can only last so long.  Any slight deviation from this delicate balance will send things into disarray again as a natural consequence of dynamic processes. 

But the balance can be preserved if one is astute enough, right?

Yes, the balance can be preserved and great things can be accomplished while these forces remain in harmony.  But, disorder will inevitably return - the balance can't be preserved forever.  It's just the nature of things.

  

64 - Wei Chi - Before Completion

An occasional discussion on the I Ching - Part 64 of 64

Let's start at the end.

How do you mean?

This series you've proposed on the I Ching.  Let's start at the end and work our way back to the beginning.

Why?

Why not?

It seems backwards.  Plus, there is no beginning or end of the I Ching, anyway - it's a continuum.  More importantly, it's an oracle - it's consulted so one might learn from any given commentary at any time - each hexagram depicting an archetypal situation pertinent to the querent at that particular moment..

So?  You can start at the beginning, the end, or choose them randomly but at least if you start at the end, when people read it in blog format, assuming you get all the way to #1, it will flow logically from 1 through 64.

Alright.  Plus, #64, "Before Completion" seems as good a place to start as any since it "indicates a time when the transition from disorder to order is not yet completed."

The image conveyed by this hexagram is Fire over Water.

That would seem to be a pretty precarious condition - one that can't endure for long.  It brings to mind the BP Deepwater Horizon catastrophe.

For me too - at least literally.  But beyond the visual connotation there is a procedural dimension that connotes bringing order out of chaos - an order that is associated with achieving a specific goal that can be used to focus people's attention and energies on cooperating.

It seems like a pretty daunting challenge to corral upwardly flaming fire and downwardly flowing water - the two entities are by nature contradictory.

Precisely.  That's why the I Ching advises that one "must first investigate the nature of the forces in question and ascertain their proper place."

Hu?

Well, let's think of two persons - one fiery, easily excitable, and emotional and the other cool, easy-going, and rational.

Sounds like a lot of couples I know.

Ha - well, that would suggest that they've managed to ascertain their respective places in the relationship, assuming it's enduring.  So, in relationships, two divergent personalities may complete one another and find unity (order) rather than combat each other (at least not all of the time!)  The I Ching suggests that:
                     "...one must separate things in order to unite them.  One must put them into
                      their proper places as carefully as one handles fire and water, so that they
                      do not combat one another."

So they can see each other for who they really are and appreciate their strengths and weaknesses perhaps?

Sure, and so that they don't consume each other and evaporate into nothingness!  The I Ching warns that if one attempts to force the situation, harm results.

The trick then is to use a third party who can view both positions from an objective vantage point and understand both perspectives.  It sounds like the hexagram for a moderator, marriage counselor, or diplomat.

Or a leader who is attempting to coordinate divergent perspectives and keep everything from going up in smoke before unity and order are achieved.

But it's a hopeful hexagram - not one that implies failure, correct?

Right, it "implies a time in which at first disorder prevails, then finally order."  It suggests that there is a process and attitude appropriate to achieving success.  The commentary on individual lines (from the bottom to the top) explains:

1. Timing is everything - don't rashly attempt to force the situation for if the time is not right, you will fail.
2. Recognizing that the time is not right, we wait patiently, remain steadfast, and persevere.
3. The timing is right, but one needs allies and a change in perspective before undertaking the challenge.
4. The time has come - one must resolutely silence misgivings and complete the transition.
5. Success - a new time has come, "all the more glorious by contrast with the misery of the old."
6. Celebration, but be careful not to lose your head because things change!

It is noted that this hexagram "represents a gradual transition from a time of ascent past a peak of culture to a time of standstill."  And, as "every end contains a new beginning" one should not be drunkenly complacent and oblivious to what is happening around you.

(Editor's note - for posts labeled "I Ching," all quotations will be to the Richard Wilhelm translation, 3rd Edition, Princeton University Press, 1967 unless otherwise indicated).

Sustainability Principles 1, 2, & 3

Student:  I’d like to return to the principles of sustainability if I may.

Professor:  Certainly – what’s on your mind?

S:  Why is impermanence the first principle?

P:  It’s the first principle because it underlies every aspect of our experience in this plane of existence.  Everything changes and change “things,” change creates new things.  Nothing stays the same – the dynamic Process continually unfolds.

S:  I understand.  But if everything is constantly changing, then what is the point of trying to sustain everything?  Doesn’t sustenance mean to hold up and endure?  It seems contradictory to me.

P:  Sustainable doesn’t mean static.  After all we’re talking about living systems and if living systems stagnate they die.  The trick seems to be to design systems that recognize this dynamic and are resilient to the changes occurring around us.  One way to be resilient is to be adaptable and able to change as the world around you continues to develop as well.

S:  And love?  Why is that Number 2?

P:  Actually the order isn’t important.  What is important is the collective attitude and behavior that’s informed by all six principles together.  But, now that you ask, I suppose that as we discussed in Process, following the coalescence of planetary bodies and the much later origin of life on Earth – the awakening of sentience and the epitome of conscious thought, in my humble opinion, would be that of universal love and all the positive connotations that flow from it:  compassion, admiration, respect, reverence, awe…  It could be argued that Love should be number one because if all actions were guided by love for our fellow sojourners on this cosmic voyage it seems to me that everything else would take care of itself.  But impermanence is a cosmic force while love reflects our attitude towards one another, so I think the order makes sense.

S:  Why do you think it is that love is so easily overlooked and requires such constant reinforcement?

P:  You might ask yourself – is it easier to be loving or hateful?  Think of your state of mind as you drive down the highway.  Do you tend to be forgiving and generous to your fellow travelers or spiteful and vindictive?  Are you helpful and courteous or oblivious and ignorant?  Do you empathize or criticize?  I’d suggest that it’s much easier to be impatient and hurtful than it is to be tolerant and helpful.  Many times, the loving action requires that you step outside yourself and make a commitment to think of someone other than your self – to be selfless.  So we have to be reminded that loving thy brother is a virtue.

S:  Alright – next.  “Needs strengthen, wants weaken.”  You suggest that to seek after anything more than what is needed is selfish and leads to conflict.  That’s contrary to our whole economy – if people didn’t consume based on wants and desires as enticed by the blitzkrieg of advertising we’re exposed to every day - even to the extent that it infiltrates the television programming wedged between the ads – then production of goods would grind to a halt.

P:  First let me comment on you observation that this principle is contrary to our economic system.  Precisely.  Who is claiming that our system is sustainable?  A duration of 250 or 260 years, counting from the early Industrial Revolution, is hardly sustainable.  Plenty of indicators suggest that we are far from it.

Second is your comment about production of goods grinding to a halt.  For some things, yes – for needed things, no.  I’m still talking about “the making of things” but I’m referring to the mass consumption of resources and energy for the manufacture of things that are inspired by a sensitivity to what is needed more than by what people can be compelled to want.

Not that individuals should forego the impulse to create and invent and make new things.

S:  Can you give an example?

P:  Sure, take that laptop computer or tablet – is that a need or a want?

S:  It’s most certainly a need.  I need it to get information, to communicate, to record ideas and information, for entertainment, and for income.

P:  Right, here is a device that is needed today as an integral part of this person’s life yet 20 years ago, we all got along just fine without them.  Granted, society has changed and some things are just not as easy to do today without a computer, although some people manage.  The truth is, Western society is enamored of technology – this is nothing new.  We celebrate the unveiling of the latest cars and consumer electronics with great fanfare.

But is the cost of these devices worth the benefits we obtain?  Is it worth the environmental, social, and economic impacts on both small and large scales?  Can we even discern what those impacts are?  If we don’t know what the consequences of our actions are, is it ok to do it anyway?  The Earth is a large and dynamic system, one capable of absorbing massive disruptions to its equilibrium - whether by volcanoes, meteor strikes, oil spills, or carbon dioxide emissions, but there are limits to any system’s rejuvenating capacities and we have been seeing negative impacts from the beginning of this train wreck.

S:  That sounds pretty ominous Professor – you’ll usually more optimistic.

P:  It is ominous and I guess I’m pessimistic because of our short-term perspective to decision making.  When we start making decisions with a sensitivity and concern for several generations after us, I’ll have more hope – assuming we make it that far.