8th 8 Recap

I Ching Explorations - Interlude 1

 

 

 

 

Professor:  Any thoughts on this 8^th group of 8 hexagrams that conclude the Book of Changes?

Student:   Well, clearly:

The gentle, penetrating wind (57) becomes,

The joyous, lake (58), becomes,

Dispersion (59), becomes,

Limitation (60), becomes,

Inner truth (61), becomes,

Preponderance of the small (62), becomes,

After completion (63), becomes, and

Before completion (64) must complete the cycle and become #1 – Ch’ien, The Creative to start it all over again.  What I don’t understand is why these particular hexagrams appear in this particular order.  I’d think that there would be a rational explanation for the transformation of one hexagram to the next, but I don’t see any pattern.

P:  You mean something like this?

S:  Right – now that’s a logical sequence but we know that the Receptive is not hexagram #64, so why is that?

P:  Who said anything about logic?  If anything, we’ve been talking about a spiritual and esoteric system of ancient knowledge and insight that was organized as early as the 12^th century BCE by the legendary King Wen.  WB does touch on the question in his discussion entitled The Structure of the Hexagrams by saying:

            …there later was constructed a system of transforming the hexagrams one into another, which has led to much confusion.  This system is here left wholly out of account, since it is not in any way essential to the explanation.

So, for our purposes, let’s focus on the fact that each hexagram has the potential to transform into any other hexagram depending on whether the lines are determined to be moving or stationary when one consults the oracle – and I realize we haven’t discussed the process of consultation and moving or unmoving lines, but we will in time.  As such, the flow from one hexagram to another need not be sequential and linear.  Nevertheless, based on the imagery we have discussed for each hexagram, can you describe for me a sequence of events that might correspond to the sequence of hexagrams from 57 though 64?

S:  Building on what I interpret as the “positive” characteristics of each hexagram, a possible sequence of events may be:

A humble traveler steps forward decisively and,

Finding inner peace in the contentment of a child,

Delivers stimulating ideas, but having

Accepted limitations demonstrates frugality, then

Serves a central unifying role, and

Rallies helpers to be effective, but must

Patiently wait until the moment arrives before

The time of glorious success.

P:  And a “negative” sequence?

S:  A negative sequence might go like this:

An indecisive one who over-analyzes every move, and

Is susceptible to an ingratiating syncophant, becomes

Alienated from others and of ill humor, so

When the time comes for action, hesitation causes misfortune, and

Having lost the inner compass is tossed to and fro by the emotional turmoil of

others, and

Exhausts all energy by striving too high too soon, but

After overcoming challenges risks misfortune through vain self-admiration, and

Forfeits success through the impropriety of excessive celebration.

P:  And what about situations that fall in between?

S:  Well, as you said, given the potential for each line to transform to its opposite depending on how the form of each line, it would seem futile to attempt to characterize the myriad possibilities.

P:  Very good – let’s focus our attention, not upon these patterns, frozen as they are in space, but upon the processes they represent that give dynamic meaning to life.

S:  Here here!

57 - Sun (Xun) - The Gentle (Proceeding Humbly)

I Ching explorations - Part 57 of 64

Professor:  Here again we encounter a doubled trigram, this time a yielding (yin) line beneath two firm (yang) lines.  AH translates Xun as an action – a proceeding and thus interprets it as “Proceeding Humbly.”  WB translates the hexagram as a doubling of the gentle penetrating wind or wood.

Student:  I understand the position of the yielding line beneath two firm lines as indicating a submissive or humble attitude, but where does the image of wind or wood come from?

P:  We’ll need to take a step deeper into the origins of the I Ching to offer an answer to that question.  According to legend, four images were developed from the possible combinations of the primal pair:  dark (yin - divided) and light (yang - solid lines):

(see also:  http://www.nationsonline.org/oneworld/Chinese_Customs/bagua.htm)

The eight primary symbols (bagua) consisting of the addition of either a firm or yielding line to each of the four primal pairs.  According to WB’s translation of Shuo Kua’s Discussion of the Trigrams [Eighth Wing], the eight trigrams were devised before the Book of Changes (aka the I Ching).  The Sequence of Earlier Heaven or the Primal Arrangement was devised to pair up these eight primal forces:

            Heaven and earth determine the direction.  The forces of mountain and lake are united.  Thunder and wind arouse each other.  Water and fire do not combat each other.  Thus are the eight trigrams intermingled. (WB)

Adding a yielding (yin) line to the bottom of the double firm (yang) lines suggests a humble and submissive position, but one of persistent and gentle movement against the firm.  Thus, the image of a plant gradually pushing its way through soil or wind gently eroding stone.  “Gently proceeding is the most effective way to influence events.  It never violates and is therefore easily accepted.” (AH)

S:   But when we draw this hexagram is the message about being meek and weak?

P:  No, humility and gentleness should not imply inferiority and weakness.  This hexagram speaks to a “penetrating clarity of judgment that thwarts all dark hidden motives” (WB) and the ceaseless and focused influence that produces enduring and complete changes.  The point is that gentle behaviors, when focused on a specific goal with patience and perseverance, will have lasting effects.

S:  Can we take a look at the individual lines?

P:  Let’s!

1.                   She lacks self-confidence and needs someone to give clear directions.

2.                   Indefatigable efforts to bring hidden influences into the light of day

3.                   He overanalyzes the situation and is unable to act

4.                   Innate modesty and energetic action join to produce positive outcomes

5.                   She steps forward resolutely after careful consideration

6.                   Clarity of understanding combined with extreme meekness – no confidence

 S:  So, the message seems to be that one can achieve great things through humble and gentle influences as long as they are clearly focused and persistently acted upon.

P:  And gentle and persistent changes have more lasting effects than those imposed by surprise.  In the realm of the community, it is the gentle and persistent exposing of intrigues and anonymity that shun the light of truth but, when are exposed, lose their power over people.

58 - Tui (Dui) - Joyous (Joyful)

I Ching explorations - Part 58 of 64

Professor:  #58, Tui is the doubling of the trigram tui (dui):  lake over lake.  It represents joyousness and openness.

Student:  What makes two lakes a symbol of joyousness?

P:  Rather than “lake,” tui can also be translated as “marsh” or “swamp.”  Rice paddies are marshes and a doubling or an abundance of rice paddies means an abundance of rice which is a recipe for abundant happiness.  Through such abundance may come yet another meaning for tui which is giving and receiving – something that clearly makes people happy.

S:  What about “openness"?  How is that related?

P:  For one, a lake or rice paddy is an open space - an open surface.  Also, tui is the root of the Chinese character “speaking.”  An ancient pictograph for tui illustrates an open mouth while two lines below appear to be dancing legs and two lines above suggest swinging arms – all indicative of joyousness.

The character tui can also mean “to explain” or “to persuade.”  In this case the open mouth still illustrates speaking, but in this case perhaps the limbs depict an act of negotiation, cheering, or urging parties in a mutually beneficial exchange that ultimately results in joy.

S:  That seems a bit of a stretch.  I understand the idea of abundant rice paddies bringing joy through giving and receiving of food.  But how does open communication fit?

P:  One rice paddy can eventually evaporate and dry up, but when two are joined, one can replenish the other.  As two water bodies replenish each other, so too does knowledge take on a refreshing and revitalizing aspect when it reflects the dynamic interplay between two or more minds.  But, sometimes a mediator is needed to help two individuals understand differing points of view.  Through mediation, each party acquires a different perspective and there is the opportunity for a happy outcome.  In contrast, lack of discourse can lead to isolation and a narrow worldview.  This hexagram contains the idea of cheerful and stimulating intercourse.

S:  Sounds good to me!  Sorry.  Ok, let me see if I have this right.  Lake over lake, the image of openness.  In the realm of physical space, tui can mean multiple open rice paddies from which abundant food and happiness is produced.  In the realm of human behavior, it can mean the open dialogue that can be enhanced through a mediator such that mutual understanding and joy are achieved.

P:  Yes, but the hexagram goes deeper than that as well.  The structure of the trigram, Lake, with one yielding (yin) line mounting upon two solid (yang) lines “represents one’s gentle and joyful personality” supported by “one’s inner principle and strength” (AH).  Or, as WB states, “True joy, therefore, rests on firmness and strength within, manifesting itself outwardly as yielding and gentle.”  

             

Let’s look at the individual lines:

1.  Self-contained joy and inner harmony – she desires nothing from the outside world.

2.  Not tempted by base pleasures one is trusting and sincere, regret disappears.

3.  She indulges in idle pleasures and flattery because there is no inner joy – misfortune.

4.  Turning away from the dark and striving for the light, he finds joy and peace.

5.  If he embraces dangerous influences they act slowly but surely.  If recognized, their disintegrating harm can be avoided.  Beware the sycophant.

6.  Seduced by pleasures of the world, she is swept along by chance.

S:  It appears that the top line then represents a situation where the querent has lost touch with an inner strength of purpose and is trusting to fate that things will work out.

P:  Correct.  While the text does not suggest that the outcome will be good or bad, the point is that one floats like a leaf in the breeze completely at the whim of outside forces.

S:  So the message seems to be that if one is happy and joyful – others can be buoyed by that energy and feel happiness too.  Or that a mediator might help two parties to find common ground and mutual happiness.  But that we should not become so enamored of joyful experiences so as to lose touch with our own inner strength and purpose.  I like the idea of doubling happiness.  I calculate that if one person doubled his or her happiness just 33 times, all 7 billion of us would be happy.

P:  A pleasant thought and one to keep working on.   Confucius commented:  “How great is the power of giving people joyfulness.  It stimulates them to do everything possible!” So, share your happiness with others but don’t expect everyone to return it.  Be outwardly gentle and joyful while remaining firm and truthful inside.  Joyfulness is one thing.  Uncontrolled frivolity is another.  “Inducing joyfulness in a disingenuous way invites misfortune.” (AH).  

59 - Huan - Dispersing

I Ching explorations - Part 59 of 64

Professor:  Hexagram 59, Huan consists of the trigram Sun (wind or water) over K’an (the abysmal - water).  When wind blows across water, water disperses into mist.

An ancient pictograph for Huan shows water dispersing ice that has been split with a knife.  The ice represents a blockage that has been broken up and dispersed like ice melting in the water.

Student:  So this hexagram is about dispersing energy or removing barriers?

P:  Yes, here we’re talking about removing barriers to unity.

S:  I’m confused.  When ice forms, everything is unified too.  How does breaking it apart produce unity?

P:  The ice represents things that are locked in place or limited to their own frame of mind.  Only when it thaws are the rigid elements free to flow and combine with the whole.

S:  Similarly, the elements “locked” in water are dispersed into mist when winds blow.

P:  Right.  And in human relations there are times when rigid attitudes and behavior cause parties to be alienated, isolated, and separated.  This hexagram speaks to those situations when action is needed to break down those divisive attitudes and achieve unity.

S:  How?

P:  The text states that “religious forces are needed to overcome the egotism that divides men.” (WB)  Selfish egotism can be diffused through cooperative endeavors.  A supreme expression of that cooperation is the mutual and collective worship of the divine.  The WB translation offers:

            The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means employed by the great rulers to unite men.  The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures.

S:  That makes me think of the opening ceremonies of the 2008 Summer Olympics in Beijing.  The music, pageantry, and choreography of the shared ceremony surely unified the spirit of all those attending, as well as those watching.  The closest thing to that in the U.S. is our annual Superbowl “ceremony.”  Of course there are the annual religious observances, but they don’t unify the entire population.

P:  And not everyone cares about sports either, but it’s a valid, if somewhat sad, comparison.

S:  Why sad?

P:  To think that one of main things that brings people together in the U.S. is the spectacle of a mock battle between to opposing forces of overpaid athletes.

S:  What about the 4^th of July?

P:  That’s a better example I think.  A patriotic rather than violent celebration and while there is no spiritual dimension to the celebration, it is still a unifying experience.

S:  Why is a spiritual dimension important?

P:  As with the ice in winter, through hardness and rigidity of thought we separate ourselves from others.  Seeing only our own perspective isolates us from others.  The I Ching tells us that to break through this cupidity, egotism, and self-centeredness we need to “…be seized by a devout emotion.” (WB)

They must be shaken by a religious awe in face of eternity – stirred with an intuition of the One Creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.

This goes well beyond the Superbowl or the 4^th of July. 

 

S:  True, but given the lack of “sacrificial rituals” and the personal nature of religion in today’s society, aren’t there non-sacred examples of shared purpose and cooperation that help to break down the barriers of selfish egotism?

P:  Sure there are.  When we work together toward a common purpose we’re putting aside our personal goals and finding common ground with others.  We might volunteer time with Habitat for Humanity or do any number of community service projects.  On a larger scale, the U.S. work projects of the 1930s and 1940s like the Civilian Conservation Corps helped unify people for the common good.

S:  But, how should this lesson be applied on an individual level?

P:  That depends on the individual’s situation.  Let’s take a look at each line in turn from the bottom to the top because each offers advice applicable to different situations.

1.      If possible, disperse the storm clouds before they bring rain.  Take quick action to diffuse the cause of disharmony before it is complete.

2.      After discovering a blockage, make haste to dissolve ill humor and regain good will.

3.      Sometimes we must dissolve the barriers we gather around ourselves.  Performing selfless work toward a great goal brings us in harmony with others.

4.      Other times we must dissolve the bonds with those who are close to us to see more clearly that which is distant.  Rise above that with which you are familiar to gain better perspective.

5.      “A great idea provides a focal point for the organization of recovery” (WB).  At times of great blockage, a stimulating idea can provide a rallying point for progress.

6.      There are times when it is most important to avoid conflict altogether.  In this situation it is prudent to distance oneself and one’s blood (kin) from potential danger.

S:  So, different approaches are needed depending on the situation.

P:  And the calming and persistent influence of a gentle wind is an effective metaphor for an appropriate attitude when dealing with blockages.  Sometimes exertions are required to chop up rigid and selfish attitudes.  Other times work for the common good is an effective way to break down barriers.  If a spirit of reference and awe can be infused into the activity, so much the better.