Etymology of the ideogram Yi.27






The ideogram used to illustrate hexagram twenty-seven is very specific but has very little use in the modern Chinese language. On the left is the symbol designating the lower part of the Face. The Mouth is the focus point as well as the appending muscles solicited for chewing. On the right is the general symbol for the Head qualifying anew the Mouth and creating a link to the general notion of Nourishment.

Together, these two ideograms simultaneously include the Head put in focus, concerned by its interior requirements (Feeding and Nourishment) as well as its outside expressions. To this double movement also corresponds a double nourishment. In fact, nothing in an ideogram allows the distinction between an active of a passive application; in every day language only the context ends up confirming the action.

Nourishment therefore means what nourishes as well as what is nourished. This ambiguity, impossible to render in a single word of English, is present throughout the text of this ideogram. By extension to one of its meanings, the ideogram Yi.27 has been chosen to identify the Imperial Palace situated in the North-West section of Beijing: the Yi He Yuan, which westerners commonly call the Summer Palace, but whose authentic name means:

Yuan Yi He
The Garden of the maintenance of harmony.

Confucius

From the univeral perspective, and so seeding the analogies/metaphors of the ancient Chinese representations, derived in an ad hoc manner due to lack of knowledge about what their brains were doing this is about contractive bonding (mountain on top = discernment, quality control) in a context of expansive binding (thunder on bottom = enlightenment )

thus we have "with/from enlightenment comes discernment" - the focus being on with the 'new' we have to practice quality control on what we fill-in the new with - and so the notion in Confucious material re 'nourishment' - call it 'brain food'.

As such the representation of 100001 is that of issues covering infrastructure, skeletal forms, which we are in the process of adding meat to.

The infrastructure is described by analogy to:

100001
100001
--------
000000 - 02, a focus on potentials, the womb from which all emerges.

Note:

I have emphasised the passage from the unconsciousness of our species to the particular consciousness of the ancient chinese due to receiving a 'terse' post from Hilary re my being 'off topic' and her threats to remove me from the list - the combination of the general and particular is far more important than me or her and so I will continue adding the elements of the universal, unconscious, influences on the association of characters to the IC meaning until either she backs off or removes me - Confucious has been presenting reasonably good summaries and in one post has implicitly indicated finding no issue with my additions.

If all of the 'diviners' on the list find issue with the more philosophical/science aspects of the IC, since the list has in the past covered both, I find it sad to see the diviners trying to avoid what the IC is about - change.

The fact that the introduction of empirically-derived data is rejected/ignored out of threats to individuals vanity and feelings of adequacy is unfortunate.

Chris.

confucius said:

On the left is the symbol designating the lower part of the Face. The Mouth is the focus point as well as the appending muscles solicited for chewing.

Click to expand...

The lower part of the face is as well the cheeks, chin and jaws. the hole in between the jaws is the place one puts the food and the fluids to nourish. The upper jaw is fixed, static does not move much like the mountain. The lower jaw is the one that is in movement like thunder. So this part can also mean the cheeks, chin or jaws.

Togan