Hexagram 2 line 3

"Hidden lines.
One is able to remain persevering.
If by chance you are in the service of a king,
Seek not works, but bring to completion."

"...Beauty must not be displayed at the wrong time. When the right time arrives, one must reveal oneself..."

By the example of hexagram 2, we have some information as to how to interpret a changing yin third line. It is to be remembered that the third line is by nature a yang position. Yin at a yang place, depending on the circumstances, can temper the strong nature of the line, or it can be totally incorrect. It must be remembered too, that the general rule is that hexagram one, and yang, relate to time while hexagram 2, and yin, relate to space. Hexagram 2 also attracts hexagram one, as the yin power attracts yang. But the yin power must not display itself at the wrong time. To do so would indicate or at least be perceived as a direct challenge to the stronger yang power. It therefore waits until the time is appropriate.

In discussing yang third lines, we looked at the first hexagram that mentioned crossing the great water. For now, in terms of yin, let us look at the first hexagram that discusses NOT crossing the great water. As five recommended crossing, six does not recommend crossing. The judgment for line three here is very similar to that in hexagram 2. Once again, as with hexagram 1, there is danger associated with the third line. Here though, the danger is not so obvious. We see that for line three, when it is yin, there are "hidden lines." In other words there are factors that are not easily observed. They are beyond awareness. So one must make moves based on proper protocal, and be very observant of proper timing. Since in hexagram 6, one should not attempt to cross the great water, one must make further preparation for doing so. Line three, having passed the central point of the lower trigram, can be somewhat excessive, but in terms of crossing the water, and moving into the upper trigram, it becomes preparatory too, like the first line. Therefore, before any attempt can be made to cross the water, preparation must be made by, "nourishing oneself on ancient virtue." When we are in the service of a superior, we must not attempt to allow our light to shine more brightly than the superior. Else we endanger ourselves by overshadowing the superior person. "As the text says, "it is enough that the work be done, let the glory go to another." By crossing over the water, into the upper hexagram, one must be fully prepared. One must steel him/herself against the possible dangers in making the crossing. If we shine light on ourselves, we make ourselves a target. It is by our work that our light shines on its own. Let the spotlight of our accomplishments only shine upon us. Then we become like the superior man in hexagram 36, who hides his light yet still shines.

More later,
Gene

Since the meanings of the lines in hexagrams one and two are a prototype for meanings of all the changing lines that follow, we can see from hexagram 2 line 3 that hexagrams with a six in the third are to be interpreted taking into consideration that there is something beneath the surface. Line three is the place of transition, and as such carries an element of danger with it. We can confirm this element of danger by looking at line three in hexagram one. Here it says, "...Danger, no blame." In hexagram two we learn that, because there is danger, we dare not unduly call attention to ourselves. Hexagram one says, "All day long the superior man is creatively active..." In hexagram two though, it says in effect that it is enough that the work is done, let the credit go to another.

We see the playout of these scenarios right away. In hexagram one he/she is creatively active, but at the same time, must be cautious. At the very beginning, during a time of difficult birth, a time of gestation, we see that "nothing should be undertaken." This in effect is much like saying, "one should not cross the great water." Therefore, in hexagram three, the first hexagram of the main body, in line three we have a hint as to why. We are not yet knowledgeable enough to know the territory, or the way. It says here, "Whoever hunts deer without the forester, only loses his way in the forest." This is a yin line in a yang place, hence it is not correct. Being yin, we look primarily to hexagram two to understand its meaning. Hexagram two is about following. If we follow, we find guidance, if we try to lead, we go astray. When we are in the early stages, and this is indicated many times in many different ways in the I Ching, we must have a guide. On a personal level, this guide can be the "Higher Self," or it can be the I Ching itself. Whatever we use as a guide, providing it is a worthy one, will give us the road map for our situation. The one who gives us this instruction, the "forester" if you wish, is called in hexagram twenty line four, "a man who has the secrets by which a kingdom can be made to flourish." We need this guide on our earthly journey for, as hexagram fifty six tells us, we are "Strangers and Pilgrims" on this planet.

Another interesting correlation here with the overall concept, is hexagram twenty, line three. Here we see that "Contemplation of our life decides the choice between advance and retreat. Again, the third line is yin, so we look at our prototype, hexagram two, and find that the meaning is that of yielding. Contemplation is a form of yielding. It is, once again, looking at the roadsigns, to see what needs to be done. Contemplation is a form of retreat, temporarily, until the correct path can be determined. We find the correct path in line four, where we submit ourself to the ruler, or to the sage, and learn of the "light of the kingdom." Hence, in hexagram twenty, it is also not time to cross the great waters. The "offering has not yet been made." It is only when we enter into the light, and pass through the scope of the hexagram, and into hexagram twenty one, that we can "make the offering."

More later,
Gene

Hi Gene-
Fairly early in my work I did some broad brush statistical analyses to test the various dimensions (correctness, correspondence, holding together, etc) against the degree of optimism of the portent. The only significant occurence I was able to find was the one also mentioned in the Great Treatise: Line 3 is frequently warned, Line five is frequently praised. This rather diminished the importance to me of the remaining dimensions and got me looking for others. At some point a light dawned and showed me that the portents (aka mantic formula) of good or bad fortune did not refer to the future but to the metaphors to which they were attached. They indicated whether to take the image in a positive or negative light, i.e. this is a promising way to think or be, vs this is an unfortunate approach or attitude.
Then, too, certain dimensions did hold up to analysis - especially the meaings of the Yao Wei or line positions and their associated images (line 1 as beginnings, toes, etc, and line three as moments of crisis and transition. Both Kunst and Shaugnessy have much to sat on these in their dissertations.
I guess what I'm saying is that I would expect your line of reasoning here to bear a lot more fruit than most inquiries that use Wing and Han dimensions in their analysis. I think that this was something actually on the minds of the authors and that you're on a good track here.
brad

Thanks Brad

I am looking into this as much as I can as fast as I can to find correlations of any kind that I can. Not really using too much historical work or such but just my intuition about things as I use the I Ching and get to know it better.

Gene